Spiritual perfection, unfolded and enforced from 2 Cor. VII, 1 having therefore these promises, dearly beloved, let us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God / by William Bates ...

CHAP. II. (Book 2)

Anger is a Lust of the Flesh. No Passion less capable of Counsel. Directions to prevent its rise and reign. Motives to extinguish it. The Lust of the Eyes, and Pride of Life, are joined with the Lusts of the Flesh. Covetous∣ness consider'd. 'Tis radically in the Un∣derstanding, principally in the Will, ver∣tually in the Actions. The love of it produces many vicious Affections. 'Tis discovered in getting, saving, and using an Estate. The difficulty of curing Co∣vetousness, made evident from the Causes of it; and the unsuccessfulnss of Means in order to it. 'Tis the root of all Evil. Excludes from Heaven. 'Tis the most unreasonable Passion. The present World cannot afford Perfection or Satisfaction to the Immortal Soul. The proper Means to mortifie Covetousness.

2. ANger is another Lust of the Flesh. Of all the Passions none is less* 1.1 capable of Counsel, nor more rebellious against the Empire of Reason: It dar∣kens the Mind, and causes such a fierce agitation of the Spirits, as when a Storm fills the Air with black Clouds, and

terrible flashes of Lightning. It often breaks forth so suddenly, that as some acute Diseases, if check'd at first, be∣come more violent, there is no time for remedy, nor place for cure; so there is such an irrevocable precipitancy of the Passions, that the indeavour to repress their Fury, inrages them. 'Tis astonish∣ing what enormous Excesses and Mis∣chiefs are caused by it! How many Houses are turned into Dens of Dra∣gons, how many Kingdoms into Fields of Blood, by this fierce Passion?

To prevent its rise and reign, the most necessary Counsel is, if possible, to quench the first Sparks that appear, which are seeds pregnant with Fire. But if it be kindled, do not feed the Fire by exasperating Words. A prudent silence will be more effectual to end a Quarrel, than the most sharp and piercing reply that confounds the Adversary. Julius Caesar would never assault those Enemies* 1.2 with Arms, whom he could subdue by Hunger. He that injuriously reviles us, if we revile not again, and he has not a word from us to feed his Rage, will cease of himself; and like those who dye with pure Hunger, will tear him∣self. Hezekiah commanded his Coun∣sellors not to say a word to Rabshekah.

2. Try by gentle and meek addresses to compose the ruffled Minds of those who are provoked. 'Tis the observation of the wisest of Men, that a soft Answer breaks the Bones: 'Tis usually successful to make stubborn Spirits complyant. In∣deed some are so perverse in their Pas∣sions, that the mildest words will in∣cense them; no submission, no satisfa∣ction will be accepted; their Anger causes mortal and immortal Hatred. But these are so far from being Christians, they are not Heathens; but devested of all Humanity.

3. If Anger has rush'd into the bo∣som, that it may not rest there, cancel the remembrance of the Provocation. The continual reflecting in the thoughts upon an Injury, hinders Reconciliation. The art of Oblivion, if practic'd, would prevent those resentments that eternize Quarrels. For this end, let us consider what may lessen the Offence in our esteem: In particular, if very injurious words are spoken against us by one in* 1.3 a transport of Anger, they should be more easily despised, when they seem more justly provoking; for they proceed from Rage, not from Reason; and no Person, that is of a wise and sober Mind, will regard them, but as words spoke

by a sick Man in the height of a Calen∣ture.

Now to make us careful to prevent or allay this Passion, it will be requisite to consider the inclination and sway of our Natures; some as soon take fire as dry thorns, and retain it as knotty wood. Now 'tis a fundamental Rule of Life, that our weakest part must be guarded with the most jealousie, and fortified with the strongest defence: There we must expect the most dangerous and fre∣quent assaults of Satan: There he will direct his Battery, and place his Scaling∣ladders. Let therefore the following Considerations settle in our Hearts. How becoming an understanding Creature it is to defer Anger? For the Passions are blind and brutish, and without a severe command of them, a Man forfeits his natural dignity. What is more unrea∣sonable, than for a Man deeply to wound himself, that he may have an imaginary satisfaction in revenging an Injury? In∣to what a fierce disorder is the Body put by Anger? The Heart is inflamed, and the boiling Spirits fly up into the Head, the Eyes sparkle, the Mouth foams, and the other symptoms of Madness follow. Inwardly, the angry Man suffers more Torments than the most cruel Enemy

can inflict upon him. A Man of Under∣standing is of a cool Spirit. It was the wise Advice of Pyrrhus, to those whom he instructed in the Art of Defence, that* 1.4 they would not be angry: For Anger would make them rash, and expose them to their Adversary. He that hath not Rule over his own Spirit, is like a City broken down, and without Walls; and conse∣quently exposed to Rapine and Spoil by every Enemy. Satan hath an easie en∣trance into them, and brings along with him a train of Evils. We are therefore directed to watch against Anger, and not to give place to the Devil, Eph. 4. Consider how honourable it is to pass by an Offence: 'Tis a royalty of Spirit; an imitation of God, in whose Eyes the ornament of a meek and quiet Spirit is of great price. The greater the Offence, the greater the Glory of pardoning it. How pleasant it is! The Soul is possess'd in Patience; 'tis cool and quiet; there is a Divine and Heavenly Content of the Mind, the Will and Affections. The Breast of a dispassionate Man is the Temple of Peace. Besides, let us fre∣quently remember our want of the Di∣vine Compassion: There is no Man so innocent, unless he absolutely forgets that he is a Man, and his many Frailties,

but desires that the cause of* 1.5 his Life, in the day of Judg∣ment, may be tryed by the Tribunal of Clemency; for no Man can then be saved but by Pardon. The due Consideration of this will make us more hardly pro∣voked, and more easily appeased with those who offend us.

Let us pray for the descent of the Dove-like Spirit into our Bosoms, to mo∣derate and temper our Passions. Meek∣ness is the fruit of the Spirit. Gal. 5. 22. There is a Natural Meekness, the pro∣duct of the Temperament of the Hu∣mours in the Body; this is a rare Feli∣city: There is a Moral Meekness, the product of Education and Counsel; this is an amiable Vertue: There is a Spiri∣tual Meekness, that orders the Passions according to the Rule of the Divine Law, in conformity to our Saviour's Ex∣ample: This is a Divine Grace, that attracts the esteem and love of God him∣self. This prepares us for Communion with the God of Peace here, and in Heaven.

To obtain this excellent frame of Spi∣rit, let us be humble in our Minds, and temperate in our Affections, with re∣spect to those things that are the incen∣tives

of Passion. The false valuations of our selves, and the things of this World, are the inward causes of sinful Anger. Contempt and Disdain, either real or apprehended, and the crossing our desires of worldly enjoyments, in∣flame our Breasts. Our Saviour tells us, he is meek and lowly; and Meekness is joyned with Temperance, as the produ∣ctive and conservative cause of it. He that doth not over-value himself, nor inordinately affect temporal things, is hardly provoked, and easily appeased.

3. I will consider the two other vici∣ous Affections, joyned by St. John with the Lusts of the Flesh, the Lust of the Eyes, and Pride of Life; from which we must be purged, or we are uncapa∣ble of the blessed relation of God's Chil∣dren, and of his Favour. The infamous Character of the Cretians, is proper to the ambitious, covetous and voluptuous; That they are evil beasts, and slow bellies. Covetousness is a diffusive Evil, that cor∣rupts the whole Soul. 'Tis radically in the Understanding, principally in the Will and Affections, vertually in the Actions.

1. 'Tis radically in the Understanding. Men are first inchanted in their Opinion of Riches, and then chained by their

Affections. The Worldly-minded over∣value Riches, as the only real and sub∣stantial Happiness; the Treasures of Heaven, which are spiritual and future, are slighted as Dreams, that have no ex∣istence but in the imagination. They see no convincing charms in Grace and Glory: the lustre of Gold dazles and deceives them; they will not believe 'tis Dirt. Gold is their Sun and Shield, that supplies them with the most desireable good things in their esteem, and pre∣serves them from the most fearful Evils. Gain is their main design, and utmost aim: their contrivances and projects are, how to maintain and improve their Estates; and the most pleasant exercise of their thoughts, is to look over their Inventory.

2. Covetousness is principally in the Will, the place of its residence; 'tis called, the love of Money: There is an inseparable relation between the Heart and its Treasure. We are directed, If Riches increase, set not your Hearts upon them. 'Tis observable, that the eager desire to procure Riches, is often subor∣dinate to other vicious Affections, either to Prodigality or Pride. Prodigality ex∣cites to Rapine and Extortion, from the violent motive of Indigence, that is its usual attendant, and from the conspiring

Lusts of Sensuality, which languish, un∣less furnish'd with new supplies and nou∣rishment. Or Pride urges to an exces∣sive procuring of Wealth, to maintain the state and pomp of the vain glorious. Now if these vicious Affections are cor∣rected, the inordinate desire of Riches will be suddenly cured.

But Covetousness, in its proper sense, implies the seeking Riches for the love of them, not respectively to their use. From hence 'tis the most unreasonable Affection, and more inexcusable than any that are derived from the carnal Ap∣petites. Now Love is the leading Affe∣ction, and produces,

(1.) Immoderate Desires of Riches: For what is loved for it self, is desired with an unlimited Appetite. Covetous∣ness, like the Grave, never says it is enough.

(2.) Immoderate Joy in possessing them. A covetous Man is raised and ravish'd above himself, in the sight of his Treasures: He thinks himself happy without Reconciliation and Communion with God, wherein Heaven consists. It was a convincing evidence of Job's sa∣cred and heavenly temper, that he did not rejoice because his Wealth was great,* 1.6 and his Hand had gotten much.

(3.) Anxious Fears of losing them.

The Covetous suspect every shadow, are fearful of every fancy, wherein their Interest is concerned. They are vex'd with the apprehensions, lest they should be oppress'd by the Rich, rob'd by the Poor, circumvented by the Crafty, or suffer loss by innumerable, unforeseen and inevitable Accidents. Content is the Poor Man's Riches, when Possession is the Rich Man's Torment.

(4.) Heart-breaking Sorrow in being deprived of them. If you touch their Treasure, you wound their Hearts. Ac∣cording to the Rule in Nature, what is possess'd with Joy, is lost with Grief; and according to the degree of the De∣sires, such will be the Despair when they are frustrate. Poverty, in the ac∣count of the Covetous, is the last of Evils, that makes Men absolutely deso∣late. Blind unhappy wretches! Eternal Damnation is the extreamest Evil. 'Tis infinitely better to be deprived of all their Treasures, and go naked into Pa∣radise, than to fall laden with Gold into the Pit of Perdition.

〈◊〉〈◊〉. Covetousness is vertually in the Actions; which are to be considered ei∣ther in the getting, saving, or using an Estate.

1. The Covetous are inordinate and eager in their endeavours, to get an

Estate. They rise early, lye down late, and eat the bread of carefulness: They rack their Brains, waste their Strength, consume their Time; they toil and tire themselves to gain the present World: For when Lust counsels and commands, Violence executes. Their Eyes and Hearts, their Aims and Endeavours, are concentered in the Earth. Who will shew us any good? is their unsatisfied inquiry.

• (1.) They are greedy and earnest to obtain great Riches; for they measure their Estates by their Desires.
• (2.) They will use all means, fair or fraudulent, to amass Wealth. The lucre of Gain is so ravishing, they will not make a stand, but venture into a House infected with the Plague, to get Trea∣sure.

2. They are sordid in saving, and contradict all Divine and Humane Rights by robbing God, their Neighbours and themselves, of what is due to them. A covetous Man robs God, the Proprietor, in neglecting to pay what he has reserv'd for works of Piety and Charity, as an acknowledgment, that all is from his Bounty: He robs the Poor, his deputed receivers: He defrauds himself; for God bestows Riches for the support and com∣fort of our Lives, that we may with Temperance and Thanksgiving enjoy his

Benefits: He wants what he has, as* 1.7 well as that he has not.

3. They are defective in using Riches. If they do Works externally good, the spring and motive is vicious; and the Ends more surely discover Men than their Actions. They do not acts of Pie∣ty and Charity in Obedience and Thank∣fulness, to imitate and honour God, but sometimes for Reputation and Fame; as the Pharisees (whose inseparable proper∣ties were Pride and Covetousness) dis∣pens'd* 1.8 their Alms with the sound of a Trumpet, to call the Poor together. Other Sins require shades and retire∣ments, but Pride to be conspicuously di∣stinguish'd from others.

2. Sometimes they do Good, to com∣pound with God, and appease Consci∣ence, for their unrighteous procuring Riches: Their Gifts are Sin-offerings to expiate the Guilt contracted by ill-gotten Goods, not Thank-offerings for God's free Favours and Benefits. To counte∣nance their Opinion and Practice, they alledge our Saviour's Counsel, Make to* 1.9 your selves friends of the mammon of un∣righteousness, that when ye fail, they may receive you into everlasting habitations: As if bestowing part of their unrighteous Gains, would purchase a discharge from the arrears due to Divine Justice. Can

there be a more monstrous perverting the rectitude of Truth, to conform it to the crooked Lusts of Men? St. Austin* 1.10 speaking of this vain and impious Pre∣sumption of some in his time, advises them,

Do not form such an unworthy conception of God, as were very un∣becoming a good Man: He is not to be brid'd by offerings of Robbery, as if he were a party in the Robbery: Such Alms and Legacies are so far from propitiating him, that they cry for Vengeance against those that offer them.

Yet how many, who have raised great Estates by Unrighteousness, quiet their accusing Thoughts by resol∣ving to bequeath some pious Legacies, when they shall leave the World? And how often when a Rich Man dyes, his last Will dyes with him, and is buried in oblivion? How can an unrighteous Man confide in the Conscience of ano∣ther, when his own has been so unfaith∣ful? Besides, that is only ours that re∣mains when all our Debts are paid; and till there be restitution of what by Deceit or Force was unjustly got, there is no∣thing to give.

2. A covetous Man is very defective in the manner of giving. There are internal Affections to be mix'd with the acts of Charity. They must be done

with readiness and alacrity; and no•• wrung out, as a Man presses soure Grapes: For there is no moral value in Benefits so obtain'd. God loves a chear∣ful giver. Charity must be unconstrain'd as well as unconfin'd; free, and respect∣ing all in their Wants and Miseries. Now Covetousness makes one as un∣willing to part with his Money, as to have Blood, the treasure of Life, drawn from his Veins. We are directed to put on bowels of Compassion, and to re∣member them in bonds, as bound with* 1.11 them. Covetousness infuses an unrelent∣ing frame into the Breast, hardens the Bowels, and makes them incapable of melting impressions. The languishing Looks, the pleading Eyes, the Com∣plaints and Calamities of the miserable, do not affect those in whom Covetous∣ness reigns: The tender inclinations of Humanity are quench'd by it.

3. The Covetous will not give in proportion to their abilities, and the exi∣gencies of others. 'Tis true, an Estate is often more in reputation than in rea∣lity, and there cannot be a visible con∣vincing proof of Covetousness from the meanness of the Gift; but there is a secret proof from the Conscience of the giver, and known to God. The Widow that gave two Mites to the sacred Treasury,

was more liberal than those who threw into it richer Gifts. God accepts accord∣ing to what a Man has, and not according to what he has not. A covetous Man, though rich, will pretend the smallness of his Estate to excuse and palliate his illiberal giving; and makes himself dou∣bly guilty, of feigned Poverty and real Avarice, in God's sight: But a liberal Man deviseth liberal things: He duely considers the Circumstances of Persons in want; and esteems a just Occasion of Charity, to be a golden Opportunity, and will be noble and magnificent.

2. I will consider the difficulty of the Cure. This will be evident from the causes of the Disease, and the frequent unsuccessfulness of the means in order to it. There is no kind of Sinners more inconvincible and incureable, than the Worldly-minded. 'Tis a Rule without exception, those Sins which have the greatest appearance of Reason, and the least of Sensuality, are the most plausi∣ble and prevailing. So long as there are remains of Reason in Mankind, there will be Modesty; and brutish Lusts will expose to Shame. The high birth and honourable rank of the unclean, cannot varnish and disguise their Impurities, but renders them more infamous and odious. Besides, unless Men are not

prodigiously bad, if they are not free from Fault, they will not defend their Intemperance and Incontinency. If there be any spark of Conscience alive, it dis∣covers and condemns those Sins, and as∣sists a faithful counsellor in their Cure. But the Covetous, by many fair pre∣tences, justifie themselves: The Apostle expresses them by the cloke of Covetous∣ness,* 1.12 to hide its filthiness. They pre∣tend to be frugal, but not covetous: They alledge the example of those who are reputed wise, who prosecute the gains of the World, as the main scope of their actions: They will tell you, 'tis neces∣sary Prudence to improve all Opportuni∣ties to increase their Estates, to secure them from Evils that may happen; and to neglect providing for our Families is worse than Infidelity. Thus Reason is ingaged to joyn with the Affection. From hence the Covetous are not only inamour'd with the unworthy Object, but averse from the Cure of the vicious Affection. The love of Money smothers the Mind with Ignorance, and darkens its serenity, that the filthiness of the Sin is indiscernible. The Covetous are like Persons sick beyond the sense of their Disease, and near Death, without feel∣ing the presages of it. Besides, those corrupt Affections, which in their rise

and degrees depend upon the humours of the Body that are mutable, are some∣times with force and violence carried to their Objects; but when the disposition of the Body is altered, they flag, and distasts succeed: But the root and prin∣ciple of Covetousness is in the Will; and when that is depraved, 'tis diaboli∣cal in obstinacy. The most fierce and greedy Beasts, when they have glutted their ravenous Appetites, do not pre∣sently seek after new prey; but Cove∣tousness,* 1.13 like a Dropsie-thirst is inflam'd by drinking, and inrag'd by increasing Riches. And whereas other vicious de∣sires are weakened and broke by tract of time, Covetousness derives new life and vigour from age. The thoughts and af∣fections of the Covetous are never more deeply tainted with the Earth, than when they draw near to their fatal pe∣riod, and their Bodies must be resolved into their original Elements.

2. The difficulty of the Cure is evi∣dent from the inefficacy of the means used to effect it. The Divine Authority of the Scripture, the clearest Reason, the plainest Experience, are often used in vain to reform the Covetous. Of a thousand Persons, in whom Covetousness is the regent Lust, scarce ten are cleansed and changed from covetous to be liberal.

1. The Word of God has no com∣manding perswasive power upon them. The Word declares, that Covetousness is Idolatry; for it deposes God, and places the World, the Idol of Mens Heads and Hearts, in his Throne: It deprives him of his Regalia, his Royal Prerogatives, which he has reserved to himself in the Empire of the World. He is infinitely jealous of our transferring them to the Creature. Our highest Adoration and Esteem, our Confidence and Trust, our Love and Complacency, our Dependance and Observance, are entirely and essen∣tially due to him. Who in the Heaven can be compared to the Lord? Who among* 1.14 the sons of the mighty can be likened to him? Whom have I in Heaven but thee?* 1.15 and there is none upon Earth I desire in comparison of thee. The Lord is my por∣tion,* 1.16 saith my Soul. The name of the Lord is a strong Tower, the righteous fly to it, and are safe. Behold, as the eyes of Ser∣vants look to the hands of their Masters; so our eyes wait upon the Lord our God▪ until he have Mercy upon us. These Scrip∣tures are declarative of those eternal re∣spects that are due to God from reason∣able Creatures; and he is highly disho∣noured and displeased, when they are alienated from him. Now the Covetous deifie the World: The rich Man's Riches

are his strong City, and as an high Wall, in his imagination. He will trust God no farther than according to visible sup∣plies and means: He takes not God for his strength, but trusts in the abundance of his Riches. His Heart is possessed and polluted with the love of the World, and God is excluded: Therefore we are commanded, not to love the VVorld, nor the things of it: If any Man love the VVorld, the love of the Father is not in him. He is provok'd to Jealousie, the most severe and sensible Attribute, by the coldness of Mens Love. From hence it appears how this comprehensive Sin is injurious to God. The Psalmist tells us, that the Covetous are not only the objects of God's Anger, but abhorrence: Thus he brands them, The covetous whom the Lord abhors. The words are of the most heavy signification. If his Loving∣kindness be better than Life, his Hatred is worse than Death.

'Tis the root of all Evil, in Persons of all conditions, civil and sacred. This bribes those that are in the Seat of Judg∣ment, to clear the guilty; and which is a bolder Crime, to condemn the inno∣cent. Of this there is recorded a cruel and bloody▪ Instance, in the death of Na∣both, occasioned by Ahab's Covetousness, This corrupts the Preachers of the Word,

to speak to the Lusts, not the Con∣sciences of Men, upon whom they have a servile dependance: And as the Spirit of Delusion is never more the Spirit of Delusion, than under the appearance of an Angel of Light; so his Ministers are never more his Ministers, than when they pervert the Word of God to sup∣port sinful Practices by corrupt Princi∣ples. Covetousness makes Men faint and false in the time of tryal: They will save the World with the loss of their Souls. In short, it was the impul∣sive cause of a Sin of the greatest Guilt that ever was committed, in betraying the Son of God; and his suffering the most cruel and ignominious Death: A Sin never to be expiated, but by the Flames that shall consume this World, the place wherein he suffered.

Covetousness excludes all, in whom 'tis predominant, from the Kingdom of Heaven. Lazarus may as soon be ex∣pelled from Abraham's Bosom, as a cove∣tous Man may be received into it. Be not deceived, neither Fornicators, nor Ido∣laters, nor Effeminate, nor abusers of them∣selves with Mankind, nor Thieves, nor Co∣vetous, nor Drunkards, nor Revilers, nor Extortioners, shall inherit the Kingdom of God. A covetous Wretch is in as direct a progress to Damnation, as the most

notorious Sinners, guilty of the most filthy Lusts, natural and unnatural. Did Men believe and prize Heaven, how would this terrible denuntiation strike them through? But what Tongue has so keen an edge, as to cut a passage through Rocks, the hardned Hearts of the Covetous? The Word cannot enter into the Conscience and Conversation of the Earthly-minded. If you discourse to them of Righteousness and Judgment to come, they are not at leisure to hear, or will not attend. Tell them of another World, when they are ready to be ex∣pell'd from this present World. We have a most convincing Instance of in∣efficacy of Divine Instruction upon the Covetous. Our Saviour directed his Au∣ditory to the best use of Riches, in doing Good to the Saints in their Wants, that* 1.17 after death, they might be introduced into everlasting habitations: And 'tis said, that the Pharisees, who were covetous, heard all these things, and derided him. They were fix'd in their Principles, and resolutions to increase and secure their Wealth: They had their Religion in nu∣merato; Gain was their Godliness; and were so strongly conceited of their own Wisdom, that they despised the Autho∣rity, Counsel, and Love of the Son of God.

2. The love of Money, discovered in the heaping up Riches, and the tenaci∣ous humour in keeping them, is directly contrary to the clearest Reason, and per∣fectly vain. The notion of Vanity con∣sists either in the change and inconstan∣cy of things, or when they have not reasonable and worthy ends. In both respects, Covetousness is Vanity: For the Object of that Passion is the present World, the sphere of mutability; and the immoderate Care and Labour to ob∣tain and preserve it, is not for a solid, substantial, but a mere imaginary Good. In this sense, the most beautiful Colours, were there no Eyes to see them, and the sweetest Sounds, were there no Ears to hear them, are Vanities. According to this Rule, the greedy desire of Riches for Riches sake, which is the most pro∣per notion of Avarice, is the most un∣reasonable and vain Affection; for it has no end. The Apostle tells us, that an Idol is nothing in the World: the matter of it may be Gold or Silver, but it has nothing of a Deity in it. He that wor∣ships it, worships an Object not only most unworthy of Adoration, but which has no Existence, but in the fancy of the Idolater. So he that loves Money for it self, sets his Affection upon an end that has no Goodness, but in his foolish

imagination, and consequently is no true and valuable end. This will be evident, by considering there is a double end to which Humane Actions should be di∣rected; the particular immediate end, and the universal last end. The parti∣cular end to which Reason directs i•• acquiring Money, is to supply us with Necessaries and Conveniencies in the pre∣sent state; and this is lawful, when our Care and Labour to obtain it, are not inordinate nor immoderate. Fruition gives Life and Sweetness to Possession. Solomon observes with a severe Reflecti∣on, There is one of whose Labour there is no end, who is not satisfied with Riches, neither saith he, for whom do I labour, and bereave my Soul of good; this is also vanity, and sore travel. If one has a Cabinet full of Pearls, and has not a Heart to make use of them, 'tis all one as if it were full of Cherry-stones: For there is no true value in the possession, but in order to the true and noble use of them. This draws so deep of Folly, that 'tis amazing that reasonable Men should love Money for it self; but the Covetous have reprobate Minds without Judgment, and discerning Faculties with∣out using them.

2. The universal and last end of our Actions, consists in the eternal enjoyment

of God. Now the possession of the whole World, is of no advantage to∣ward the obtaining future Happiness: Nay, it deprives Men of Heaven, both as the love of the World-binds their Hands from the exercise of Charity, and as it alienates their Hearts from the love of God.

The present World cannot afford Per∣fection or Satisfaction to an immortal Spirit.

1. Not Perfection. The Understand∣ing is the highest Faculty in Man, and raises him above the order of sensible Creatures; and this is exceedingly deba∣sed by over-valuing Earthly things. In∣deed Sense and Fancy, that cannot judge aright of Objects and Actions, if they usurp the Judgment-seat, the Riches of this World appear very goodly and in∣estimable. There is no Lust more de∣grades the eternal Soul of Man from the nobility of its Nature, than Covetous∣ness: For the Mind is denominated and qualified from the Objects, upon which it is conversant. Now when Mens thoughts are groveling on the Earth, as if there were no spark of Heaven in them, when their main designs and con∣trivances are to amass Riches, they be∣come Earthly, and infinitely fall short of their original and end.

2. Riches cannot give Satisfaction to the Soul, upon the account of their vast disproportion to its Spiritual Nature and Capacity, and Eternal Duration. You may as reasonably seek for Paradise un∣der the Icy Poles, as for full Content∣ment in Riches. The Kingdoms of the World, with all their Treasures, if actu∣ally possess'd, cannot satisfie the Eye, much less the Heart. There is no suita∣bleness between a spiritual substance, and earthly things. The Capacity of the Soul is as vast is its Desires, which can only be satisfied with Good truly infi∣nite: But carnal Men, in a delusive Dream, mistake shadows for substance, and thin appearances for realities. Be∣sides, the fashion of this World passes away: Riches take wings, and like the Eagle, fly to Heaven, or the Possessors of them fall to the Earth. The Soul can only be satisfied in the fruition of a Good, as everlasting as its own duration. In short, the Favour of God, the renew∣ed Image of God in the Soul, and Com∣munion with him, are the Felicity of reasonable Creatures.

3. The plainest Experience does not convince the Covetous of their Folly, and correct them. 'Tis universally visi∣ble, that Riches cannot secure Men from Miseries and Mortality: They are like a

Reed, that has not strength to support, but sharpness to wound any one that rests on it. Earthly Treasures cannot se∣cure us from the Anger of God, nor the Violence and Fraud of Men. How of∣ten are fair Estates ravishd from the Owners? But suppose they are continu∣ed here to the Possessor, they are not Antidotes against the malignity of a Di∣sease; they cannot purchase a priviledge to exempt the Rich from Death. And is he truly rich that must be deprived of his Treasures when he leaves this World, and enter naked and solitary into the next World, where he will be poor for ever? He is rich that carries with him Divine Graces and Comforts, the Trea∣sures of the Soul, when he dyes, and takes possession of the Inheritance unde∣filed, that passes not away. How often do Worldly Men in their last hours, when the thoughts of the Heart are declared with most feeling, and least affectation, condemn their unaccoun∣table Folly, for their having set their Affections on things below, and neglecting things above; that with such fervour and constancy they prosecuted their secular ends, and were so coldly affected to eternal things, as unworthy of their care and diligence? Those forlorn Wretches in their Extremities, with what signifi∣cant

and lively Expressions do they de∣cry the Vanity of this World, and the Vanity of their Hearts in seeking it? 'Tis related of Philip King of the Ma∣cedonians, that while one was pleading before him, he drop'd asleep, and wa∣king on a sudden, past Sentence against the righteous Cause: Upon this the in∣jur'd Person cryed out, I appeal. The King with Indignation ask'd, To whom? He reply'd, From your self sleeping to your self waking; and had the Judgment revers'd that was against him. Thus in matters of eternal moment, if there be an Appeal from the sleeping to the wa∣king Thoughts of Men, when Death opens their Eyes to see the* 1.18 Dross of false Treasures, and the Glory of the true, what a change would it make in their Minds, Affections and Actions? But O Folly and Misery! they but superficially consider things, till con∣strain'd when 'tis too late.

From these Considerations we under∣stand the Reasons of our Saviour's de∣claring, 'Tis as easie for a Camel to go through the eye of a needle, as for a rich Man, that trusts in his Riches, to enter into the Kingdom of Heaven. But what is impossible with Men, is possible with God. He can by so strong a Light represent

the Eternal Kingdom to Mens Minds, and purifie their Affections, that they shall so use the World, that they may enjoy God. We should from hence be excited to watchfulness against this Sin. Our Saviour gave a double Caution to his Disciples, Take heed and beware of Covetousness. In some, the Leprosie ap∣pears in their Foreheads; their Compa∣ny, their Conversation, make it evident, that the World is set in their Hearts: In others, the Leprosie is in their Bo∣soms; their Affections are intensly and entirely set on the World, though the discovery is not so visible: None but the circumspect can be safe.

In order to the mortifying this Lust, the following means, with the Divine Blessing, will be very useful. The in∣ward causes of the greedy desires and tenacious humour of the Covetous, are the irregular esteem of Riches, and con∣sequently, the jealousie of losing what is so highly valued; and sollicitude to prevent all possible future wants. Now to take away these causes, consider,

1. There are Treasures infinitely more precious and durable, and more worthy of our esteem and love, than all the Gold that is drawn from the Mines in Peru, the true inrichments of the Soul; without which a Man, possess'd of all

the Wealth of the Flota, is not rich to∣wards God, but wretched, and miserable,* 1.19 and poor, and blind, and naked. God offers himself to be our Portion, who is rich in all Perfections, whose Treasures are unsearchable and unwasted: If we seek his Love, and Grace to love him, we shall inherit substance and durable Riches. The Apostle, when the scales were fallen from his Eyes, discovered such an excellency in the knowledge of Christ, that he counted all things loss and dung, that he might have an interest in him. This eminent advantage there is in seek∣ing Heavenly Treasures, we shall cer∣tainly obtain them, and never be depri∣ved of them; whereas the most eager pursuit of Earthly Riches, is uncertainly successful; and if we do acquire them, they will certainly be lost. Now as in∣ward bleeding that endangers Life, is stop'd by revulsion, in opening a Vein; so if the stream of our Affections be di∣rected to things above, it will stop their impetuous current to things below.

2. The liberal use of Riches for the Glory of God, and in Charity to others, is the best means to secure the tenure of our Temporal Possessions: For the ne∣glect of paying the Tribute we owe to God, makes a forfeiture of our Estates; and he can by Right and Power resume

them in a moment. Besides, there is no Epithet more proper to be joyn'd with Riches, than uncertain. Is that Man certain∣ly rich, whose entire Estate is in a Ship, sailing through dangerous Seas, and open to frequent Piracies? There is no greater a distance between a Tempest and a Shipwrack, than between often and al∣ways. Innumerable Disasters are immi∣nent, and nearly threaten the undoing of the richest Man: But God who com∣mands the Winds and the Seas, and go∣verns the Wills of Men, whose Provi∣dence orders the most fortuitous Events, has promised, that the liberal Man, who deviseth liberal things, he shall stand: He has a special Protection; and as he is like to God in giving, so he shall be in not being poorer for his giving. The Apostle incourages Christians not to be covetous, by this Argument, God has said, I will never leave thee, nor forsake thee. We may firmly rely on his Pro∣mise; for Truth is the foundation of trust, and rest on his Providence which is Omnipotent.

Add to this Consideration, there is an accessional security to the Charitable from the assistance of others. Man is sociable by instinct, and the civil Life that is proper to him, will be dissolv'd without mutual assistance. 'Tis order'd

by the Rule of Providence, that there is no Man so compleatly sufficient in him∣self, so absolutely and independently hap∣py, but he wants the Counsel, the Cou∣rage, the Help of others. 'Tis usual, that he who possesses most can do less, and that he that has less can do more: From hence it follows, that the Wealth of the one, and the Strength of the other, the giving that wherein one a∣bounds, and the receiving that which the other wants, makes such an equi∣poise between the Rich and the Poor, that they cannot be disjoyn'd. Experi∣ence declares, there is nothing does more endear and engage the Affections of others to us, than acts of Kindness. Be∣neficence joyn'd with Innocence, render Men venerable and amiable, conciliate Esteem and Love; for a good Man one would even dare to dye: Whereas the Co∣vetous and Incompassionate, not only provoke God, (for he that abuses a Be∣nefit despises the Benefactor, and by im∣prisoning their Treasures without doing Good, the abuse is as real, as by riotous wasting them) but are exposed to Ha∣tred and Contempt; and if a Disaster surprises them, a secret Joy touches the Hearts of others.

2. 'Tis a means to increase Riches▪ 'Tis a Rule not only in Spirituals, but

in Temporals, As a Man sows so he shall reap, both in the Recompences of Ju∣stice, and the Rewards of Mercy: He that sows bountifully shall reap bounti∣fully. Charity is a productive Grace, that enriches the giver more than the re∣ceiver. Honour the Lord with thy sub∣stance, and the first fruits of thy increase,* 1.20 so shall thy Barns be filled with plenty, and thy Presses burst out with new Wine. He that gives to the Poor, lends to the Lord: He signs himself our Debtor for what is laid out for him, and he will pay it with Interest; not only with Eternal Trea∣sures hereafter, but in outward Blessings here. Riches obtain'd by regular means, are the effects and effusions of his Boun∣ty; but sometimes by admirable ways, he gives a present Reward, as by his own Hand. As there are numerous Ex∣amples of God's blasting the Covetous, either by a gangrene in their Estates, that consumes them before their Eyes, or by the Luxury and Profuseness of their Children; so 'tis as visible he pros∣pers the Merciful, sometimes by a secret Blessing dispensed by an invisible Hand, and sometimes in succeeding their dili∣gent Endeavours in their Callings.

But 'tis objected, the Liberal are not always prosperous. To this a clear An∣swer may be given.

1. External Acts of Charity may be performed from vicious motives, with∣out a mixture of internal Affections, which make them accepted of God.

2. Supposing a Christian abounds in Works of Charity, and is not rewarded here, this special Case does not infringe the truth of God's Promise; for Tem∣poral Promises are to be interpreted with an exception, unless the Wisdom and Love of God sees it better not to bestow them: But he always rewards them in kind, or eminently in giving more excel∣lent Blessings. The Crown of Life is a reward more worthy the desires of a Christian, than the things of this World. Our Saviour assures the young Man, Sell all, and give to the Poor, and thou shalt have Treasure in Heaven. Eternal Hopes are infinitely more desirable than Tem∣poral Possessions. The Apostle charges* 1.21 the Rich to do good, to be rich in good works, ready to distribute, willing to com∣municate, laying up for themselves a good foundation, (not of merit but assurance) against the time to come, laying hold of Eternal Life. If I could direct the Co∣vetous, how to exchange a weight of Silver for an equal weight of Gold, or a weight of Gold for an equal weight of Diamonds, how attentively would they hear, and earnestly follow such

profitable Counsel? But what compari∣son is there between Earthly and Hea∣venly Treasures? Godliness, of which the Grace of Charity is an excellent part, is profitable for all things; it makes our Profit eternally profitable. 'Tis the Wis∣dom as well as Duty of Believers, to lay up Treasures, not on Earth, the Land of their Banishment, but in the Coelestial Country, the Place of their Nativity.

Notes

• * 1.1

  Nesci•• utrum magis detesta∣bile vitium sit, ac deforme. Sen. de Ir.
• * 1.2

  Idem esse sibi Consilium ad∣versus hostem, quod plerisque medicis contra vitia corporum: ••am•• potius quam ferro superandi.
• * 1.3

  Quare fert agri rabiem & phe∣netici verba? Nempe quia nescire viden∣tur quid faci∣ant. S••n. l. 3. de Ira.
• * 1.4

  Ne iras care••∣tur. Ira enim perturbat ar∣tem: Et qua noceat tantum, non qua careat aspicit. Sen. de Ir.
• * 1.5

  Nec est quisquam cui tam val∣de innocentiae sua placeat, ut non stare in conspectu Clemen∣tiam paratam Humanis erro∣ribus gaudeat. Sen. de Clem.
• * 1.6

  Job 31. 25▪
• * 1.7

  Avaro tam de∣est quod habet, quam quod non habet.
• * 1.8

  Mat. 6.
• * 1.9

  Luke 17.
• * 1.10

  Noli talem tibi pingere Deum. Aug. Serm. 35. de Verb. Dom.
• * 1.11

  Col. 3. 3.
• * 1.12

  〈◊〉〈◊〉 Thes. 2. 5.
• * 1.13

  Crescentem se∣quitur cura pe∣cuniam majo∣rumque fames.
• * 1.14

  Psal. 89. 6.
• * 1.15

  Psal. 73. 25.
• * 1.16

  Lam. 3. Prov. 18. 10, 11.
• * 1.17

  Luke 10. 14.
• * 1.18

  Quid dignum stolidis men∣tibus imprecer, Opes honores ambiant: Et cum falsa gravi mole parave••int, tum vera cognoscant bona.
• * 1.19

  Rev. 3.
• * 1.20

  Prov. 3. 9, 10.
• * 1.21

  1 Tim. 6. 18, 19.