_Direct._ XX. Consider well how G.o.d hath designed the humbling of all that he will save, in his whole contrivance of the work of our redemption. He could have saved man by keeping him in his primitive innocency, if he had pleased. Though he causeth not sin, he knoweth why he permitteth it. He thought it not enough that man should have the thought of creation to humble him, as being taken from the dust, and made of nothing; but he will also have the sense of his moral nothingness and sinfulness to humble him: he will have him beholden to his Redeemer and Sanctifier for his new life and his salvation, as much as to his Creator for his natural life. He is permitted first to undo himself, and bring himself under condemnation, to be a child of death, and near to h.e.l.l, before he is ransomed and delivered; that he may take to himself the shame of his misery, and ascribe all his hopes and recovery to G.o.d. No flesh shall be justified by the works of the law, or by a righteousness of his own performance; but by the satisfaction and merits of his Redeemer; that so all boasting may be excluded, and that no flesh might glory in his sight, and that man might be humbled, and our Redeemer have the praise to all eternity.[238] And therefore G.o.d prepareth men for faith and pardon, by humbling works, and forceth sinners to condemn themselves before he will justify them.

_Direct._ XXI. Read over the character which Christ himself giveth of his true disciples; and you will see what great self-denial and humility he requireth in all. In your first conversion you must become as little children, Matt. xviii. 3. Instead of contending for superiority and greatness, you must be ambitious of being servants unto all, Matt.

xxiii. 11; xx. 27. You must learn of him to be meek and lowly of heart, Matt. xi. 28, 29; and to stoop to wash your brethren's feet, John xiii.

5, 14. Instead of revenge or unpeaceable contending for your right, you must rather obey those that injuriously command you, and turn the other cheek to him that smiteth you, and let go the rest to him that hath injuriously taken from you; and bless them that curse you, and pray for them that hurt and persecute you, and despitefully use you, Matt. v. 39, 40, 41, 44.[239] These are the followers of Christ.

_Direct._ XXII. Remember how pride contradicteth itself by exposing you to the hatred or contempt of all. All men abhor that pride in others which they cherish in themselves. A humble man is well thought of by all that know him; and a proud man is the mark of common obloquy. The rich disdain him, the poor envy him, and all hate him, and many deride him. This is his success.

_Direct._ XXIII. Look still unto that dismal end, which pride doth tend unto. It threateneth apostasy. If G.o.d forsake any one among you, and any of you forsake G.o.d, his truth, and your consciences, and be made as Lot's wife, a monument of his vengeance for a warning to others, it will be the proud and self-conceited person. It maketh all the mercies of G.o.d, your duties and parts, and objectively your very graces, to be its food and fuel. It is a sign you are near some dreadful fall, or heavy judgment: for G.o.d hath given you this prognostic, Luke xiv. 11; i. 51; Prov. xv. 25; xvi. 5; Isa. ii. 11, 12. An Ahab is safer when he humbleth himself; and a Hezekiah is falling when he is lifted up. They are the most hardened sinners, scorning reproof, and therefore ordinarily forsaken both by G.o.d and man, and left to their self-delusion, till they perish.

_Direct._ XXIV. Converse with humbled and afflicted persons, and not with proud, secure worldlings. Be much in the "house of mourning," where you may see "the end of all the living, and be made better by laying it to heart;" and let not your "hearts be in the house of mirth," Eccl.

vii. 2-4. Delight not to converse with "men that be in honour, and understand not, but are like the beasts that perish; for though they think of perpetuating their houses, and call their lands after their own names," yet they "abide not in" their "honour:" and "this their way is their folly," though "yet their posterity approve their sayings," Psal.

xlix. 20, 12-14. Converse with penitent, humbled souls, that have seen the odiousness of sin, and the wickedness and deceitfulness of the heart, and can tell you by their own feeling what cause of humiliation is still before you. With these are you most safe.

I have been the larger against pride, as seeing its prevalency in the world, and its mischievous effects on souls and families, church and state; and because it is not discerned and resisted by many as it ought. I would fain have G.o.d dwell in your hearts, and peace in your societies; and fain have you stand fast in the hour of temptation, from prosperity or adversity; and fain have affliction easy to you.

But none of this will be without humility. I am loth that under the mighty hand of G.o.d we should be unhumbled, even when judgments bid us lay our mouths in the dust.[240] The storms have been long up; the cedars have fallen; it is the shrubs and bending willows that now are likeliest to scape. I am loth to see the prognostics of wrath upon your souls, or upon the land. I am loth that any of you should through pride be unhumbled of sin, or ashamed to own despised G.o.dliness; or that any that have seemed religious, should prove seditious, unpeaceable, or apostates. And therefore I beseech you, in a special manner, take heed of pride; be little in your own esteem; praise not one another unseasonably; be not offended at plain reproofs: look to your duties, and then leave your reputations to the will of G.o.d.

Rebuke pride in your children; use them to mean attire and employments; cherish not that in them which is most natural (now) and most pernicious. G.o.d dwelleth with the humble, and will take the humble to dwell with him, Isa. lvii. 15; Job xxii. 29. "Put on humbleness of mind, meekness, long-suffering, forbearing one another,"

Col. iii. 12, 13. "Be clothed with humility: serve the Lord with all humility of mind, and he will exalt you in due time," Acts xx. 19; 1 Pet. v. 6, 7.

PART VI.

_Directions against Covetousness, or Love of Riches, and against Worldly Cares._[241]

I shall say but little on this subject now, because I have written a Treatise of it already, called "The Crucifying of the World by the Cross of Christ;" in which I have given many directions (in the preface and treatise) against this sin.

_Direct._ I. Understand well the nature and malignity of this sin; both what it is, and why it is so great and perilous. I shall here show you, 1. What love of riches is lawful. 2. What it is that is unlawful; and in what this sin of covetousness or worldliness doth consist. 3. Wherein the malignity or greatness of it lieth. 4. The signs of it. 5. What counterfeits of the contrary virtue do hide this sin from the eyes of worldlings. 6. What false appearances of it do cause many to be suspected of covetousness unjustly.

[Sidenote: Lawful love of creatures.]

I. All love of the creature, the world, or riches, is not sin: for, 1.

The works of G.o.d are all good, as such; and all goodness is amiable.

As they are related to G.o.d, and his power, and wisdom, and goodness are imprinted on them, so we must love them, even for his sake. 2. All the impressions of the attributes of G.o.d appearing on his works, do make them as a gla.s.s, in which at this distance we must see the Creator; and their sweetness is a drop from him, by which his goodness and love are tasted. And so they were all made to lead us up to G.o.d, and help our minds to converse with him, and kindle the love of G.o.d in our b.r.e.a.s.t.s, as a love-token from our dearest friend; and thus, as the means of our communion with G.o.d, the love of them is a duty, and not a sin. 3. They are naturally the means of sustaining our bodies, and preserving life, and health, and alacrity; and as such, our sensitive part hath a love to them, as every beast hath to its food; and this love in itself is not of a moral kind, and is neither a virtue nor a vice, till it either be used in obedience to our reason, (and so it is good,) or in disobedience to it (and so it is evil). 4. The creatures are necessary means to support our bodies, while we are doing G.o.d the service which we owe him in the world; and so they must be loved, as a means to his service; though we cannot say properly that riches are ordinarily thus necessary. 5. The creatures are necessary to sustain our bodies in our journey to heaven, while we are preparing for eternity; and thus they must be loved as remote helps to our salvation. And in these two last respects we call it in our prayers "our daily bread." 6. Riches may enable us to relieve our needy brethren, and to promote good works for church or state. And thus also they may be loved; so far as we must be thankful for them, so far we may love them; for we must be thankful for nothing but what is good.

[Sidenote: Covetousness what.]

II. But worldliness, or sinful love of riches, is, 1. When riches are loved and desired, and sought more for the flesh than for G.o.d or our salvation; even as the matter or means of our worldly prosperity, that the flesh may want nothing to please it, and satisfy its desires.[242]

Or that pride may have enough wherewith to support itself, by gratifying and obliging others, and living at those rates, and in that splendour, as may show our greatness, or further our domination over others. 2. And when we therefore desire them in that proportion which we think most agreeable to these carnal ends, and are not contented with our daily bread, and that proportion which may sustain us as pa.s.sengers to heaven, and tend most to the securing of our souls, and to the service of G.o.d.

So that it is the end by which a sinful love of riches is princ.i.p.ally to be discerned; when they are loved for pride or flesh-pleasing, as they are the matter of a worldly, corporal felicity, and not princ.i.p.ally for G.o.d and his service, and servants, and our salvation. And indeed, as sensualists love them, they should be hated.

[Sidenote: Worldliness when predominant.]

Worldliness is either predominant, and so a certain sign of death; or else mortified, and in a subdued degree, consistent with some saving grace. Worldliness predominant, as in the unG.o.dly, is, when men that have not a lively belief of the everlasting happiness, nor have laid up their treasure and hopes in heaven, do take the pleasure and prosperity of this life for that felicity which is highest in their esteem, and dearest to their hearts, and therefore love the riches of the world, or full provisions, as the matter and means of this their temporal felicity.[243] Worldliness in a mortified person, is, when he that hath laid up his treasure in heaven, and practically esteemeth his everlasting hopes above all the pleasure and prosperity of the flesh, and seeketh first the kingdom of G.o.d and his righteousness, and useth his estate princ.i.p.ally for G.o.d and his salvation, hath yet some remnants of inordinate desire to the prosperity and pleasure of the flesh, and some inordinate desire of riches for that end; which yet he hateth, lamenteth, resisteth, and so far subdueth, that it is not predominant, against the interest of G.o.d and his salvation.[244] Yet this is a great sin, though it be forgiven.

[Sidenote: The malignity of it.]

III. The malignity or greatness of this sin consisteth in these points (especially when it is predominant). 1. The love of the world, or of riches, is a sin of deliberation, and not of mere temerity or sudden pa.s.sion: worldlings contrive the attaining of their ends. 2. It is a sin of interest, love, and choice, set up against our chiefest interest: it is the setting up of a false end, and seeking that; and not only a sin of error in the means, or a seeking the right end in a mistaken way. 3. It is idolatry,[245] or a denying G.o.d, and deposing him in our hearts, and setting up his creatures in his stead, in that measure as it prevaileth. The worldling giveth that love and that trust unto the creature, which are due to G.o.d alone; he delighteth in it instead of G.o.d, and seeketh and holdeth it as his felicity instead of G.o.d: and therefore, so far as any man loveth the world, the love of the Father is not in him, 1 John ii. 15. And the friendship of the world is enmity to G.o.d. 4. It is a contempt of heaven; when it must be neglected, and a miserable world preferred. 5. It showeth that unbelief prevaileth at the heart so far as worldliness prevaileth: for if men did practically believe the heavenly glory, and the promise thereof, they would be carried above these present things. 6. It is a debasing of the soul of man, and using it like the brutes, while it is princ.i.p.ally set upon the serving of the flesh, and on a temporal felicity, and neglecteth its eternal happiness and concernments.

7. It is a perverting of the very drift of a man's life, as employed in seeking a wrong end, and not only of some one faculty or act: it is an habitual sin of the state and course of mind and life, and not only a particular actual sin. 8. It is a perverting of G.o.d's creatures to an end and use clean contrary to that which they were made and given for; and an abusing G.o.d by his own gifts, by which he should be served and honoured; and a destroying our souls with those mercies which were given us for their help and benefit. This is the true character of this heinous sin. In a word, it is the forsaking G.o.d, and turning the heart from him, and alienating the life from his service, to this present world, and the service of the flesh. Fornication, drunkenness, murder, swearing, perjury, lying, stealing, &c. are very heinous sins. But a single act of one of these, committed rashly in the violence of pa.s.sion, or temptation, speaketh not such a malignant turning away of the heart habitually from G.o.d, as to say a man is covetous, or a worldling.

[Sidenote: _Signs of worldliness._]

IV. The signs of covetousness are these: 1. Not preferring G.o.d and our everlasting happiness before the prosperity and pleasure of the flesh; but valuing and loving fleshly prosperity above its worth.[246] 2.

Esteeming and loving the creatures of G.o.d as provision for the flesh, and not to further us in the service of G.o.d. 3. Desiring more than is needful or useful to further us in our duty. 4. An inordinate eagerness in our desires after earthly things. 5. Distrustfulness, and carking cares, and contrivances for time to come. 6. Discontent, and trouble, and a repining at a poor condition, when we have no more than our daily bread. 7. When the world taketh up our thoughts inordinately: when our thoughts will easilier run out upon the world, than upon better things: and when our thoughts of worldly plenty are more pleasant and sweet to us, than our thoughts of Christ, and grace, and heaven; and our thoughts of want and poverty are more bitter and grievous to us, than our thoughts of sin and G.o.d's displeasure. 8. When our speech is freer and sweeter about prosperity in the world, than about the concernments of G.o.d and our souls. 9.

When the world beareth sway in our families and converse, and shutteth out all serious endeavours in the service of G.o.d, and for our own and others' souls: or at least doth cut short religious duties, and is preferred before them, and thrusteth them into a corner, and maketh us slightly huddle them over. 10. When we are dejected overmuch, and impatient under losses, and crosses, and worldly injuries from men.

11. When worldly matters seem sufficient to engage us in contentions, and to make us break peace: and we will by law-suits seek our right, when greater hurt is liker to follow to our brother's soul, or greater wrong to the cause of religion, or the honour of G.o.d, than our right is worth. 12. When in our trouble and distress we fetch our comfort more from the thoughts of our provisions in the world, or our hopes of supply, than from our trust in G.o.d, and our hopes of heaven.[247] 13.

When we are more thankful to G.o.d or man for outward riches, or any gift for the provision of the flesh, than for hopes or helps in order to salvation; for a powerful ministry, good books, or seasonable instructions for the soul. 14. When we are quiet and pleased if we do but prosper, and have plenty in the world, though the soul be miserable, unsanctified, and unpardoned. 15. When we are more careful to provide a worldly than a heavenly portion, for children and friends, and rejoice more in their bodily than their spiritual prosperity, and are troubled more for their poverty than their unG.o.dliness or sin. 16. When we can see our brother have need, and shut up the bowels of our compa.s.sion, or can part with no more than mere superfluities for his relief: when we cannot spare that which makes but for our better being, when it is necessary to preserve his being itself; or when we give unwillingly or sparingly.[248] 17. When we will venture upon sinful means for gain, as lying, overreaching, deceiving, flattering, or going against our consciences, or the commands of G.o.d. 18. When we are too much in expecting liberality from others, and think that all we buy of should sell cheaper to us than they can afford, and consider not their loss or want, so that we have the gain: nor are contented if they be never so bountiful to others, if they be not so to us.[249] 19. When we make too much ado in the world for riches, taking too much upon us, or striving for preferment, and flattering great ones, and envying any that are preferred before us, or get that which we expected. 20. When we hold our money faster than our innocency, and cannot part with it for the sake of Christ, when he requireth it; but will stretch our consciences and sin against him, or forsake his cause, to save our estates; or will not part with it for the service of his church, or of our country, when we are called to it. 21. When the riches which we have, are used but for the pampering of our flesh, and superfluous provision for our posterity, and nothing but some inconsiderable crumbs or driblets are employed for G.o.d and his servants, nor used to further us in his service, and towards the laying up of a treasure in heaven. These are the signs of a worldly, covetous wretch.

V. The counterfeits of liberality or freedom from covetousness, which deceive the worldling, are such as these: 1. He thinks he is not covetous because he hath a necessity of doing what he doth for more.

Either he is in debt or he is poor, and scarcely hath whereon to live; and the poor think that none are worldlings and covetous but the rich.

But he may love riches that wanteth them, as much as he that hath them.

If you have a necessity of labouring in your callings, you have no necessity of loving the world, or of caring inordinately, or of being discontented with your estate. Impatience under your wants shows a love of the world and flesh, as much as other men's bravery that possess it.

2. Another thinks he is not a worldling, because if he could but have necessaries, even food and raiment, and conveniences for himself and family, he would be content; and it is not riches or great matters that he desireth.[250] But if your hearts are more set upon the getting of these necessaries or little things, than upon the preparing for death, and making sure of the heavenly treasure, you are miserable worldlings still. And the poor man that will set his heart more upon a poor and miserable life, than upon heaven, is more unexcusable than he that setteth his heart more upon lordships and honours than upon heaven; though both of them are but the slaves of the world, and have as yet no treasure in heaven, Matt. vi. 19-21. And, moreover, you that are now so covetous for a little more, if you had that, would be as covetous for a little more still; and when you had that, for a little more yet. You would next wear better clothing, and have better fare; and next you would have your house repaired, and then you would have your land enlarged, and then you would have something more for your children, and you would never be satisfied. You think otherwise now; but your hearts deceive you; you do not know them. If you believe me not, judge by the case of other men that have been as confident as you, that if they had but so much or so much they would be content; but when they have it, they would still have more. And this, which is your pretence, is the common pretence of almost all the covetous: for lords and princes think themselves still in as great necessity as you think yourselves: as they have more, so they have more to do with it; and usually are still wanting as much as the poor. The question is not how much you desire?

but to what use, and to what end, and in what order?

3. Another thinks he is not covetous, because he coveteth not any thing that is his neighbour's: he thinks that covetousness is only a desiring that which is not our own. But if you love the world and worldly plenty inordinately, and covet more, you are covetous worldlings, though you wish it not from another. It is the worldly mind and love of wealth that is the sin at the root: the ways of getting it are but the branches.

4. Another thinks he is no worldling, because he useth no unlawful means, but the labour of his calling, to grow rich. The same answer serves to this. The love of wealth for the satisfying of the flesh is unlawful, whatever the means be. And is it not also an unlawful means of getting, to neglect G.o.d and your souls, and the poor, and shut out other duties for the world, as you often do?

5. Another thinks he is no worldling, because he is contented with what he hath, and coveteth no more. When that which he hath is a full provision for his fleshly desires. But if you over-love the world, and delight more in it than G.o.d, you are worldlings, though you desire no more. He is described by Christ as a miserable, worldly fool, Luke xii. 19, 20, that saith, "Soul, take thy ease, eat, drink, and be merry, thou hast much goods laid up for many years." To over-love what you have, is worldliness, as well as to desire more.

6. Another thinks he is no worldling, because he gives G.o.d thanks for what he hath, and asked it of G.o.d in prayer. But if thou be a lover of the world, and make provision for the desires of the flesh, it is but an aggravation of thy sin, to desire G.o.d to be a servant to thy fleshly l.u.s.ts, and to thank him for satisfying thy sinful desires. Thy prayers and thanks are profane and carnal: they were no service to G.o.d, but to thy flesh. As if a drunkard or a glutton should beg of G.o.d provision for their greedy throats, and thank him for it when they have it: or a fornicator should pray G.o.d to be a pander to his l.u.s.ts, and then thank him for it: or a wanton gallant should make fine clothes and gallantry the matter of his prayer and thanksgiving.

7. Another thinks he is no worldling, because he hath some thoughts of heaven, and is loth to be d.a.m.ned when he can keep the world no longer, and prayeth often, and perhaps fasteth with the Pharisee twice a week, and giveth alms often, and payeth t.i.thes, and wrongeth no man.[251]

But the Pharisees were covetous for all these, Luke xvi. 14. The question is not whether you think of heaven, and do something for it?

But whether it be heaven or earth which you seek first, and make the end of all things else, which all are referred to? Every worldling knoweth that he must die, and therefore he would have heaven at last for a reserve, rather than h.e.l.l. But where is it that you are laying up your treasure, and that you place all your happiness and hopes? And where are your hearts? on earth, or in heaven? Col. iii. 1-3; Matt.

vi. 20, 21. The question is not whether you give now and then an alms to deceive your consciences, and part with so much as the flesh can spare, as a swine will do when he can eat no more? but whether all that you have be devoted to the will of G.o.d, and made to stoop to his service and the saving of your souls, and can be forsaken rather than Christ forsaken, Luke xiv. 33.

8. Another thinks that he is not covetous, because it is but for his children that he provideth: and "he that provideth not for his own, is worse than an infidel," 1 Tim. v. 8. But the text speaketh only of providing necessaries for our families and kindred, rather than cast them on the church to be maintained. If you so overvalue the world, that you think it the happiness of your children to be rich, you are worldlings and covetous, both for yourselves and them. It is for their children that the richest and greatest make provision, that their posterity may be great and wealthy after them: and this maketh them the more worldlings, and not the less; because they are covetous for after-ages, when they are dead, and not only for themselves.

9. Another thinks he is no worldling, because he can speak as hardly of covetous men as any other. But many a one revileth others as covetous that is covetous himself; yea, covetous men are aptest to accuse others of covetousness, and of selling too dear, and buying too cheap, and giving too little, because they would get the more themselves. And many preachers, by their reading and knowledge, may make a vehement sermon against worldliness, and yet go to h.e.l.l at last for being worldlings. Words are cheap.

10. Another thinks he is not covetous, because he purposeth to leave much to charitable uses when he is dead. I confess that much is well: I would more would do so. But the flesh itself can spare it, when it seeth that it must lie down in the grave. If they could carry their riches with them and enjoy them after death, they would do it no doubt: to leave it when you cannot keep it any longer, is not thankworthy. So the glutton, and drunkard, and wh.o.r.emonger, and the proud must all leave their pleasure at the grave. But do you serve G.o.d or the flesh with your riches while you have them? And do you use them to help or to hinder your salvation? Deceive not yourselves, for G.o.d is not mocked, Gal. vi. 7.

VI. Yet many are falsely accused of covetousness upon such grounds as these: 1. Because they possess much and are rich: for the poor take the rich for worldlings. But G.o.d giveth not to all alike: he putteth ten talents into the hands of one servant, and but one into another's: and to whom men commit much, of them will they require the more.[252]

Therefore, to be intrusted with more than others is no sin, unless they betray that trust.

2. Others are accused as covetous, because they satisfy not the covetous desires of those they deal with, or that expect much from them, and because they give not where it is not their duty, but their sin to give. Thus the buyer saith the seller is covetous; and the seller saith the buyer is covetous, because they answer not their covetous desires. An idle beggar will accuse you of uncharitableness, because you maintain him not in sinful idleness. The proud look you should help to maintain their pride. The drunkard, and riotous, and gamesters expect their parents should maintain their sin. No man that hath any thing, shall scape the censure of being covetous, as long as there is another in the world that coveteth that which he hath: selfishness looketh to no rules but their own desires.

3. Others are judged covetous, because they give not that which they have not to give. Those that know not another's estate, will pa.s.s conjectures at it; and if their handsome apparel or deportment, or the common fame, do make men think them richer than they are, then they are accounted covetous, because their bounty answereth not men's expectations.

4. Others are thought covetous, because they are laborious in their callings, and thrifty, and saving, not willing that any thing be lost.

But all this is their duty: if they were lords or princes, idleness and wastefulness would be their sin. G.o.d would have all men labour in their several callings, that are able: and Christ himself said, when he had fed many thousands by miracle, yet "Gather up the fragments that remain, that nothing be lost." The question is, How they use that which they labour so hard for, and save so sparingly. If they use it for G.o.d, and charitable uses, there is no man taketh a righter course.

He is the best servant for G.o.d, that will be laborious and sparing, that he may be able to do good.

5. Others are thought covetous, because, to avoid hypocrisy, they give in secret, and keep their works of charity from the knowledge of men.

These shall have their reward from G.o.d: and his wrath shall be the reward of their presumptuous censures.

6. Others are thought covetous, because they lawfully and peaceably seek their right, and let not the unjust and covetous wrong them at their pleasure. It is true, we must let go our right, whenever the recovering of it will do more hurt to others than it will do us good. But yet the laws are not made in vain: nor must we encourage men in covetousness, thievery, and deceit, by letting them do what they list: nor must we be careless of our Master's talents; if he intrust us with them, we must not let every one take them from us to serve his l.u.s.ts with.