Certain select discourses on those most important subjects, requisite to be well understood by a catechist in laying the foundation of Christian knowledge in the minds of novitiates viz., First discourses on I. The doctrine of the two covenants both legal and evangelical, II. On faith and justification / by William Allen. Secondly, Discourses on I. The covenant of grace, or baptismal covenant, being chatechetical lectures on the preliminary questions and answers of the Church-Catechism : II. Three catechetical lectures on faith and justification / by Thomas Bray, D.D.

THE Fourteenth Lecture. First, That I should Renounce the Devil, and all his Works; the Pomps and Vanity of this wicked World, and all the sinful Lusts of the Flesh. (Book 14)

HAVING already, in order to the Explication of these Words, shew'd you, Who the Devil is, what are his Works, what is meant by Renouncing the Devil, and all his Works, and how necessary it is we should absolutely do so; I come now,

Secondly, In like manner to Explain unto you, What is meant by the Pomps and Vanity of this wicked World, and to shew you in what Sence, and how far you must Renounce the wicked World, with its Pomps and Vanity.* 1.1

To Renounce the Pomps and Vanity of this wicked World. There is not a word here but will require some Explication. As to the word Renounce indeed it may suffice, what I before told you, that it is of various Significations, according to the Nature of the Thing to be Renounc'd by us: And there being Three Things in these Words necessary to be Explain'd,

First, The World; Secondly, The wicked World; and Thirdly, The Pomps and Vanity of this wicked World; I will Expound to you the Meaning of each, and will withal shew you in what sence, and how far you are to Renounce every One of them.

And First, I am to shew you, what is meant by the World, and in what Sence, and how far you are to Renounce the World. The World in Scripture does generally pass under a very bad Character, and for the most part is mention'd, as what does directly oppose God's Glory, and our own Happiness.* 1.2 Thus Jam. 4.4. Know ye not that the Friendship of the World is Enmity with God, and whosoever there∣fore will be a Friend of the World, is an Enemy of God. And on the contrary, Gal. 6.16. St. Paul gives this Character of himself, That through the Cross of our Lord Jesus Christ, the World is Crucified unto him, and he unto the World. And, 1 Joh. 5.4. it is universally de∣clar'd, that Whosoever is born of God overcometh the World: And therefore in the Second Chapter of the same Epist. 15, 16. we are commanded, Not to love the World, neither the Things that are in the World, being assur'd, that If any man love the World, the love of the Father is not in him. And indeed, if we shall search through∣out the whole Book of God, we shall find such frequent and earnest Commands to Renounce this World, and to beware of its Temp∣tations,

that nothing, except Satan the Ring-leader of all our Ad∣versaries, seems to be a more Mortal Enemy to the Happiness and Salvation of Mankind, than this World. And all this consider'd, as also, that it is made so material a Part of our Baptismal Covenant to Renounce, as the Devil, so the World; I think it concerns you to be well informed, what is meant both in Scripture, and your Catechism, by that World, which you are so oblig'd to Renounce, and in what sence, and how far you are to Renounce it.

And a more nice and critical Enquiry and State of this Matter is the rather necessary, because the World, as hardly as it is spoke of, is not absolutely, and in its own Nature Evil, as the Devil is; for, consider'd in it self, it is the Creature of God, and consequently very Good, according to that Divine Testimony given thereunto, Gen. 1.31. God saw every thing that he had made, and behold it was very Good: And it is only Evil accidentally by our Abuse of it. That therefore you may Err on neither side, neither despise the Workman∣ship of God's Hands, to the Disparagement of God's Goodness, in giving us of his Creatures for our Use and Convenience; nor too much Dote upon the Creature, to the Neglect of the Creator, which is a Degree of Idolatry: I will, with what Skill God shall enable me, state this whole matter to you, and shew you, What is meant by the World, and in what Sence, and how far you are to Renounce it. And for the more full and compleat Explication of this Point, I will do it, both Generally and Particularly.* 1.3

And First, as to the World in General, it is visible what is meant by it, viz. The whole Frame of Nature, which we behold, with whatever is contain'd therein. True it is, the World is put many times in Scripture, as Joh. 7.7. and often elsewhere, to signify Evil Men, because that the Wicked make up the greatest Part of Men in this world. But this is an improper and figurative meaning of the World, Evil Men being but a part of the World, and in this Sence will better be consider'd by us under the next general Point to be spoken to, viz. The wicked World. But Matth. 4.8. and in innu∣merable other Places of the Scriptures, by the World is meant, that whole Frame of Nature, which we behold, and all that Variety of Creatures, which it contains, and is given us by the Bounty and Goodness of God, for our Use and Benefit.* 1.4

And now the great Question will be, In what Sence, and how far we must Renounce the World, in this Sence of the Word. And there are not ordinary Mistakes about it; For some shall Cry out most grievously against this World, as the Author of all their Sin and Misery; and therefore many have endeavour'd to fly out of it, as it were into Desarts, living separate from Mankind, and without the Conveniencies of Life, as the Hermits of Old; and into Cloy∣sters and Monasteries, as the several Orders of Monks and Friars, at this Day,* 1.5 in the Church of Rome. But certainly the World does not deserve to be so spitefully us'd, as the Words and Actions of Super∣stitious and mistaken Men do import. For to use the words of a great Man,

The World is certainly in it self Good, and is not Evil, but accidentally by Man's Abuse of himself, or it. It doth con∣tain a general supply of Objects, answerable to the Desires of our sensible Nature, and the Exigencies and Conveniencies of it: It is

a great Shop, full of all sorts of Wares, answerable to our Wants, or Conditions. There is Wealth, and Places, and Delights for the Senses; and it becomes an Enemy to us, by reason only of the Dis∣order and Irregularity of those Lusts and Passions, that are within us, and by reason of the Over-value, that we are apt to put upon them. They are indeed Temptations, but they are only Passive, as the Wedge of Gold did Passively Tempt Achan, but it was his own Lust and Covetousness that did him the Harm. The Rock doth not strike the Ship, but the Ship strikes the Rock, and breaks it self.

Nay, this World, as it is not Evil in it self,* 1.6 so most certainly it is full of Goodness and Benevolence to us: It supplies our Wants, it is accommodate to the Exigencies and Conveniencies of our Na∣ture; it furnishes us with various Objects, and Instances of the Divine Goodness, Liberality, Bounty; of his Power, and Majesty, and Glory; of his Wisdom, Providence, and Government which are so many Instructions to teach us to Know, and Adm••••e,* 1.7 and Magnify him; to walk Thankfully, Dutifully, and Obediently unto him; to teach us Resignation, Contentedness, Submission, and Dependance upon him. A good Heart will be made the bet∣ter by it; and if there be Evil in it, it is such as our own corrupt Natures occasions, or brings upon it, or upon our selves by it; and it is a great Part of our Christian Warfare and Discipline to teach us to use it, as it ought to be used, and to subdue those Lusts and Corruptions that abuse it, and our selves by it.

So that the World you see is not absolutely, and in it self Evil, nor is it consequently entirely to be Renounced by us: But it is in it self Good, and as such it may in due measure be desir'd and enjoy'd by us.

Nevertheless through our own Corruption,* 1.8 whereby we abuse these good Things of the World, which the Divine Bounty has bestowed upon us for our Support, Comfort, and Convenience, the World becomes Accidentally the occasion of most of our Sins, and of our Estrangement from God, our sovereign Good. And how the World does accidentally become the occasion of much Sin committed by us, and as such, how far it ought to be Renounced, I take to be a Point that is very requisite you should be well instructed in.

And the Case, you must know, betwixt us and the World stands thus: Man is a Compound Being, made up of Two different and distinct Natures, a Body, and a Soul; the one purely Material and Earthly, the other Spiritual and Heavenly; the one Inferior, the other Superior in Worth and Dignity; the one Mortal and Perishing, the other Immortal and Everlasting. Hence Man is by some called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Akin to Two Worlds, the Knot, as it were, that ties 'em both together, or the Button that fastens 'em one to another.* 1.9 Now Man consisting of these Two Principles, according to One whereof, and that the Principal, he is nearly ally'd to God, (for according to his Soul, he is the very Image of God) it is very rea∣sonably requir'd of him, That he should chiefly mind Heaven, and Heavenly Things, his near and chief Relations, (if I may so say) which he is Everlastingly to enjoy; and that he should not much concern himself with the Things of this world, which he must shortly leave behind him, and then all Relation betwixt 'em will

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cease. But all the time of his Pilgrimage here, Living and Con∣versing for the most part with the Things below, he becomes sooner acquainted with them, and they with him, they have an easier Ac∣cess to him than Heavenly Things, and have therefore greater Op∣portunities to court his Affections, and to win upon 'em: So that in the End it too often falls out, that St. Paul's Rule is liv'd Counter to, and Men generally Set their Affections on things below, and not on things above.

* 1.10The manner how the world Captivates, and Enslaves, and Draws the whole Man in Triumph after it, is this; It presents to the Senses, Riches, Honours and Pleasures, and dazles 'em with their Glory and Beauty: Men's outward Senses being so extreamly taken with these, do easily bribe the Affections to love 'em above all other, and cause 'em to Covet and Lust after 'em. The Affections becoming hereby most eagerly desirous of 'em, do put a false Biass upon t••e Judgment, so that our Understanding and Reason usually becom•• thereby so far Corrupted, as to dictate to the Will, that these outward and sensible good Things, are the Objects, which are above all others worthy of its Choice. And hereupon the Will does im∣mediately choose the present Objects of Sense, the Riches, Honours and Pleasures of this World, preferring 'em far before spiritual Things. And thus the whole Man, Body and Soul, is made a Slave to the world, and neglects Heaven, and minds not to perform the Conditions of the Covenant of Grace, the way thither.

* 1.11So that upon the whole Matter, the World is so far only our Enemy, and to be Renounced and Overcome by us, as it Engages our Affections too closely to it, so as to make us Inordinately and Irregularly (that is, with an Affection to it, or any Thing in it, be∣yond its due Desert,) to mind it, and too much to neglect our great Concern, the Business of Religion, and the Performance of the Conditions of the Covenant of Grace, our way to Heaven and Happiness.* 1.12 So long as we live in this World, and are Parts of it our selves, and carry these Bodies of Earthly Materials about us, there is no doubt but it is necessary for us, and we are permitted to be concern'd in it, and we may without scruple gratify our selves with the Enjoyments of it, provided it be in Things lawful, and in Degrees allowable, and that we suffer not our Hearts and Affections to be too much fixt upon it. But in regard our Souls, the principal Part of us by far, are the Natives of Heaven, and are only as Pilgrims and Tenants here Below, to stay but for a short Time: (For As the Dust shall return to the Earth, as it was, so the Spirit shall return to God,* 1.13 who gave it, Eccl. 12.7.) we must therefore Set our Affections chiefly on things above, on God, the Society, Interests, and Enjoyments of that Ever-Blessed State, making it our main Business to Possess, to Attain, and Enjoy them; and not on things below, the foolish Interests and Satisfactions of this perish∣ing and transitory State here on Earth, Col. 3.2. And so far as the world, or any thing it inveigles our Hearts and Affecti∣ons

to fix upon it, and seduces us to commit any Thing sinful, and hinders to mind the Business of Religion, and the Performance of the Conditions of the Covenant of Grace, our way to Happiness, and everlasting Satisfaction, it is to be Renounced, Rejected, and Overcome by us: It is the Matter of a Christian's Warfare, and the subject of his Victory. And so far as this, Whatsoever is born of God overcometh the World, 1 Joh. 5.4. and in this sence St. Paul Professes, Gal. 6.14. that The world was Crucified unto him, and he unto the world. And thus you see in General in what sence, and how far we are to Renounce the World.

But Secondly,* 1.14 For the more full and compleat Explication of this Point of Renouncing the world, it being a Matter wherein it con∣cerns you to receive the most distinct Directions, I will farther con∣sider the Particulars of which this World is made up, and will also shew you in what sence, and how far you are to Renounce each of 'em. And here it is observable, that when we come to take a nearer View of the world in its Particulars, it does not then appear, as it does in the General, to have nothing in it but Good, but to contain withal a great mixture of Evil; and indeed to be in the present State thereof almost wholly made up of Vanity and Vexation of Spirit. And both the Good and the Evil Things thereof do give us considerable Temptations to Sin.

Now the Good Things of this world are summ'd up under these Heads, The Riches, Honours, and the Pleasures it affords.* 1.15 And its Evils on the contrary may be reduc'd to Poverty, Disgrace, and those Afflictions of all sorts, which in innumerable ways do assail us. And there are also some Things therein of a middle Nature, as different Callings, Conditions, or States of Life, and the Cares of this World, which are the Appurtenances to it, and afford great matter of Temptation and Tryal to us therein: And in what Sence, and how far you are to Renounce it, with reference to each of these, I will endeavour to shew you.

And, First, As to the Riches of this World: These are not in them∣selves Hurtful,* 1.16 but Good, and are bestowed by the Divine Provi∣dence upon those that have 'em, to very excellent Purposes and Uses, that they may do Good therewith, and that not only in pro∣viding for their own Houshold, but also by Stewarding them out to the Support and Advancement of Religion and Vertue, to the Relieving the Poor and Distressed, to the Encouragement of In∣dustry, and in many other ways which the Laws of Piety and Cha∣rity do direct.* 1.17 And those therefore on whom God has bestowed Wealth, have admirable Advantages put into their Hands, to do Good therewith, to the Comfort of others, and to lay up to them∣selves Treasures of Reward in Heaven by their good Works.

Nevertheless it was no hard Censure our Saviour pass'd upon Riches, in saying, That a Rich man shall hardly enter into the King∣dom of Heaven, Matth. 19.23. For both Scripture, and daily Experience tells us,* 1.18 that Riches are a very great Temptation to manifold Sins and Offences against God, and that whether we con∣sider

Men with respect to their Getting, Possessing, or their Parting with, or Losing of them.

First, Consider Men in the State of getting Riches, and St. Paul tells us, 1 Tim. 6.9. That they, who would be Rich, fall into a Temptation and a Snare, and into many foolish and hurtful Lusts, which drown Men in Destruction and Perdition. And our own Experience also gives us to see, how many horrid and black Crimes, and into what miserable Snares, so as never to be able to disentangle themselves out of 'em, do Men run themselves into, by an over-eager Pursuit of Riches.* 1.19 A dividing betwixt God, and Mammon, is the lowest Degree of Sin, that is occasion'd hereby, which yet God will not endure, as you will find, Matth. 6.24. The Neglect of Religion, and Contempt of Heavenly Things is the next. And it is not seldom we see, that Men, to raise themselves Estates in this world, will not stick at Op∣pressing the Poor; at Cheating of Orphans and Widows; at Cor∣rupting of Witnesses and Juries, and Forging of Evidences; and to add Impiety to Injustice, to get but a small Pittance of worldly Wealth, they will Rob God in his Tythes and Offerings, by Sacrilegi∣ously detaining those Dues, which were allotted, both by the Laws of God, and Man, for the Maintenance of the Worship of God, and his Ministers; a Sin compar'd by St. Paul with Idolatry it self, Rom. 2.22.

* 1.20And then, as to the Temptations and Snares, into which Men, by the unjust acquiring of Riches, do often Entangle themselves, it is indeed Terrible to consider, how they do frequently thereby run themselves into such a Condition, that like a wild Beast entangled in a Net, they cannot get out. For when once Riches are got by any methods of Wrong, or Robbery, there must be an entire Resti∣tution of all that has been unjustly gain'd, or ever the Man can be said to Repent, or hope to Recover the Favour of God. And yet this Restitution, after many and repeated Acts of Injustice, be∣comes almost Impossible to be done: For why, the Love of Money is so near to the Miser's Heart, that he can sooner spill the Blood thereof, than part with it. And if that, which he has Ill-got, has not Thriven with him, as seldom it does, why then he has not where-withal to Restore to every Man his own, without reducing Himself and Family to extream Beggary; which how hard a thing it is to bring himself to, and in Practice how seldom heard of, I leave it to your own Observation to Inform your selves. So that you see into what a miserable Temptation and Snare, Men do Entangle themselves by grasping after unlawful Gain.* 1.21 They have it not in their Will, or if their Will, not in their Power to make Restitution, and yet without Restitution they can have no Peace with God; and there∣fore such at length do usually fly for Refuge from their upbraiding Consciences, if not into utter Atheism, as is usual with other great Sinners: At least-wise they'll shelter themselves under some lewd Antinomian Principles, which teach Men to rely upon Christ, and to roll upon his Promises, notwithstanding any Extortions, Oppressions, or other unrepented Sins, they may be at the same time Guilty of; for which Reason perhaps your Dealers, and Men of Business, are so apt to be found at the Feet of Fanatick Teachers. Such Tempta∣tions to Sin are Men liable to in the Getting the Riches of this World.

Secondly, And no less also are those subject to, who do Possess them.* 1.22 Experience tells us, that a great Estate, is a very great Tempta∣tion to Idleness and Luxury, to Pride and Insolence, to Irreligion towards God, and a Profane, Idolatrous Trust in Riches: And in a word, to commit the highest Offences towards God, their Neigh∣bour, and themselves. I say, to Idleness and Luxury, the former whereof is the Rust of the Mind, the latter is a Canker, that de∣vours and destroys the Body. And how great a Temptation to Idleness and Luxury Riches are, is eminently seen in the Case of the Rich Man in the Gospel, Luk. 12.19. He had no sooner got his Barns and his Coffers full, but he sings a Requiem to his Soul, Soul thou hast much Good laid up for many Years, take thine Ease, Eat, Drink, and be Merry. And so likewise, they are a strong Temptation to Pride and Insolence, and that in Respect both to God, and Man. As to his Behaviour towards God, how apt is the Rich Man, in the midst of all his Successes, to Sacrifice to his own Net, and to Burn In∣cense to his own Drag, as the Prophet words it, Hab. 1.16. that is, to attribute all to his own Wit and Policy, and Conduct, exclusive of God's Providence? And then, as to his Carriage towards Men, how often do Riches make those, that have 'em, to carry themselves with a most unreasonable Haughtiness and Disrespect towards Persons of lower Fortunes, to look upon Men of little, or no Estates, as the Cattle only, and Vermin of the World, and to treat 'em as their Slaves and Vassals, as if they were not Creatures of the same Kind with themselves, and had not Souls, as Precious in God's sight, as their own? And then, as to Irreligion, and Insolence towards God: The impious Contempt of God, and of all that is Sacred, which Men in the midst of their Abundance do cast upon that Bountiful Bene∣factor, who Gave 'em all things Richly to Enjoy, cannot be more ex∣actly describ'd than in the Case of the Israelites, Deut. 32.13, 14, 15. He made him ride on the high Places of the Earth, that he might eat the Increase of the Field; but Jeshurun waxed fat and kicked; thou art waxed fat, thou art grown thick, thou art covered with fatness, then he forsook God which made him, and lightly esteemed the Rock of his Salvation. But as to that Profane and Idolatrous Trust in Riches, which is so Detestable before God, this is so much the natural Effect of Wealth, that very Good Men will be apt to slide into that very sinful Temper of Mind, if they do not take care. In my Prosperity I said,* 1.23 I shall never be removed, Holy David confesses it of himself, Ps. 30.6. So great you see are the Temptations, which do also arise from the Possession of Riches. They corrupt both Body and Mind, by Idle∣ness and Luxury: They cause Men to Insult over their poorer Neigh∣bours, and sometimes even God himself too, by Pride and Irre∣ligion. And, in Confidence of their Riches, Men Idolatrously put their Trust in their Wealth, instead of the All-sufficient God of Heaven.

But Lastly, The great Sins of all, which Men are in danger of committing, on the account of their Riches, are those, which are occasion'd by their Lothness to part with, or their Fear of losing 'em.* 1.24 By a Lothness to part with their Riches is all that Niggardliness, and want of Charity and Good works occasion'd, which many Rich are most guilty of, and sometimes none more so, than those, who have

most to spare, and who are to look upon themselves, as indeed but Prin∣cipal Stewards under God, the sovereign Benefactor, and who must give an Account to him of their many Talents of Riches, how they have distributed 'em, in doing Good therewith. This was that Tenacious Temper of Mind, for which the Rich Dives will be for ever Infamous, as long as the Gospel, that is, as long as the Sun and Moon endureth; and for which he is for ever irreversibly Doom'd to Hell-Torments. He would not spare so much as the Crumbs which fell from his Table, to Relieve the poor Lazarus, his Heart was so much set upon his Wealth.

* 1.25But the great Sin of all, which the Rich are in most danger of committing, is occasion'd by their Fear of Losing their Rich••s, and is no less than an Apostacy from the Faith, and a Denial of the Truth. Our Blessed Saviour tells us, that Whosoever he be, that for∣saketh not whatever he hath for his sake, and the Gospels, he cannot be his Disciple; and to leave Houses, Lands, Possessions, and whatever worldly Enjoyments, if you will not Renounce the Gospel it self, or those Truths contain'd therein, and will not embrace Errors contrary to it, is always the hard Condition that Christians are put upon in Times of Persecution. But how hard a thing is it for a Rich Man to do this? A poor Wretch may be content to leave his uncomfortable Mansion, and to resign this laborious tedious Life, in hopes of gaining Rest, and eternal Glory thereby, rather than strain his Conscience: But for a Rich Man to take a Farewel of his stately Houses, delightful Gardens, his silent Grots, and shady Walks, his rich Furniture, goodly Farms, and his heaps of Silver; to leave these, and fly into Banishment, endure Poverty, labour with Hunger, and starve with Nakedness; all this to preserve a good Conscience: It is a hard Saying, a shrewd Temptation! He will be apt to desire his Settlement may be on this side Jordan, rather than he will pass over the Flood, into the Land of Canaan. He will be very apt to build his Tabernacle on this side Heaven. The Temp∣tation is indeed Great, and many have fallen under the Power of it. Several have past very shrewd Brushes in their way towards Heaven, and yet have not been able to withstand the Shock of this Temp∣tation. We have a famous Instance of this in the Young Man in the Gospel, Matth. 19. This Person came to our Saviour, with a mighty Desire to know, what he should do to Inherit the Kingdom of Heaven, and reckon'd up a many extraordinary Acts, that he had done already in order to it, (insomuch that in another Gospel it is recorded, our Saviour Loved him very much) But the Holy Jesus told him, that if he would Be perfect, he must go and sell what he had, and give to the Poor, and he should have Treasure in Heaven, and that he must in Poverty and Affliction come and follow him; When the young man heard that saying, he went away sorrowful, for he had great Possessions, says the Text, ver. 22. And thus you see what Temp∣tations Riches will give you, whether you consider your selves as Getting, as Possessing; or as Parting with, or Losing of them.

* 1.26And now the great Question will be, In what sence, and how far you must Renounce the Riches of this World in all these respects? And in the General I can safely tell you, that Riches are not of that evil Nature in themselves, that you must absolutely Renounce, or

Reject them. We read of a peevish Philosopher,* 1.27 amongst the Grecians, One Crates, who threw all his Wealth into the Sea, he would have nothing to do with it. And there are a sort of Men amongst the Romanists, those whom they call Begging-Friars, who Vow Poverty, and place a very great Part of their Religion in that very sinful Trade (if there be not a very great Necessity for it) of Begging. But Riches are not of that Nature, that they need be so absolutely Renounced and Rejected by us. They may be Innocently enough, both Sought, Possest and Retain'd. And it is only in such cases wherein you cannot, without Sin, Pursue, Possess, and Retain 'em, that you are oblig'd, by your Baptismal Vow, to Renounce and Reject 'em; and that is in these Cases following.

And First as to the Getting of Riches,* 1.28 you must not set your Heart upon 'em, so as to esteem 'em your chiefest Good and Happiness; for this is an eternal and an unalterable Rule, both in Reason and Religion, That the chiefest and most absolute Good deserves our chiefest Esteem, and choicest Affections: And that lesser Goods to be less esteem'd and lov'd. And therefore God, and Heavenly Things being our chiefest Good, and the Riches of this World being Good only by Derivation from him, and that in infinitely lower Degrees, we must by no means suffer the Riches of this Life to have an equal share in our Esteem and Affections with God, and Heavenly Things. No: Mammon is too base a Competitor, that we should divide the Empire of our Hearts betwixt God and him; No man can faithfully serve two Masters; for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God, and Mammon, says our Saviour, Mat. 6.24.

And, You must by no means labour after the Riches of this World with immoderate Care,* 1.29 so as to neglect the great Duties of Religion and Devotion. Martha, you know, was much troubled about her Hous∣hold Affairs, at a Time and Opportunity given her to hear our Saviour's Heavenly Discourses, and Divine Instructions; and our Saviour rebuked her for it, telling her, that Mary had chosen the better Part, in laying aside her worldly Business, to attend that more important Affair, the Enriching of her Soul, Matth. 10.41, 42. And you must take care, lest you also Incurr that, and a worse Rebuke, by spending the Lord's-Day, set apart by Divine Appointment, wholly to the Service of God; lest you spend it, I say, in worldly Business, and in Projects of Gain: Or indeed any Day in immode∣rate Carkings, so as to omit either your Family, or Private Devo∣tion. And must Seek first the Kingdom of God, and his Righteousness, and all these other things shall be added unto you, in such measures, as shall be needful for you; and you must therefore, after lawful Endeavours, leaving the Success to God, Take no further Thought for the Morrow, Matth. 6.33, 34.

But above all, in your Pursuits after this world's Wealth,* 1.30 You must beware of Enriching your selves by any unjust Means. This is call'd by the Wise-man, A making hast to be Rich, because that those, who are bent upon unlawful Gain, think plain and honest Dealing too slow a way of encreasing their Substance: But he withal tells 'em, that They, who do so, shall not be Innocent, Prov. 28.20. that is, shall involve themselves in great and terrible Guilt, as has been

shew'd you. And let me tell you withal, when-ever you shall come to cast up your Accounts between God, and your own Souls, a Thorn will not prick your Flesh with half that Anguish, as the Reflection upon an Ill-gotten Estate will pierce your Consciences: So that above all things it does concern you to Renounce all false and deceitful ways of getting Riches, remembring how the Prophet pronounces a fearful Woe to him who buildeth his House by unrighteous∣ness, and his Chambers by wrong, that useth his Neighbours service without wages, and giveth him not for his work, Jer. 22.13. And especially you must beware of Getting,* 1.31 by defrauding those, who Minister about Holy Things. The Generality of the World do now a-days seem to value no Gain like this; but as it is declar'd by the Prophet Malachi, 3.8. to be the worst sort of Robbery; so it is the certain way to bring a Curse upon all a Man's Substance: As on the contrary, a very free and liberal Payment of Tythes to the full Value, will bring a certain Blessing. All which you have fully declar'd from the Eighth, to the Thirteenth Verses. So that in a word, all unlawful Gain, whether by Robbing God, or Man, you must take care of.

But if it has been your sad Misfortune to have brought such a Guilt upon your Consciences,* 1.32 you must then Renounce those Riches in the most proper and immediate Sence of the Word, that is, by Restoring speedily to the full, and rather more than less, to all those whom you have any ways Injured, as Good Zacheus did: Behold Lord, if I have taken any thing from any man by false Accusation, that is, Wrongfully, I here restore him Four-fold, Luk. 19.8. Thus far you must Renounce the Riches of this World, with respect to the Getting of them.

Secondly, Riches consider'd in the Possession, are to be renounced by paring of those Superfluities, which tempt to Idleness and Luxury, to Pride and Insolence, and an Idolatrous Trust in Riches; by paring of that Super-abundance, I say, and bestowing it to Pious and Charitable uses.* 1.33 Idleness is a Life, for which no Man living can give an account to God, or Man, there being no Man so Great, or so Rich, as that he can pretend to have been Born to live Idlely, and to be exempt from that Use and Service, which every Person owes both to Church and State, as he is a Member of both those Bodies. The Eye cannot say unto the Hand, I have no need of thee, nor again the Head to the Feet, I have no need of you; God having so temper'd the Body together, that all the Members, both Comely and Uncomely, Honourable and Dishonourable Parts, should have the same Care one of another, 1 Cor. 12.21.24, 25. And as Idleness, so is Luxury a Crying Sin, as will appear by considering the fearful Doom pronounc'd by St. James to such Rich Ones, as wanton it in nothing but Pleasure. Go to now ye Rich men, weep and howl for your miseries that shall come upon you, ye have lived in pleasure on the Earth, and been wanton; ye have nourished your Hearts as in a day of Slaughter, Jam. 5.1.5.

And as to Pride, For any Person, be he never so Wealthly, to be pufft up by his Estate, to carry it Proudly and Insolently towards other Men of lower Fortunes; (the usual Effect of Riches) this also is a thing severely threaten'd in the now cited Place of St. James, viz. Chap. 5. ver. 1.5, 6.

But as to that Exalting themselves against God, in an utter De∣fiance of his Laws, which so many Rich and Great Men are subject to, Who, when God has fed them to the full, do then commit Adultery, and assemble themselves by Troops in the Harlots houses, and are as fed Horses in the Morning, every One Neighing after his Neighbour's Wife; Shall I not Visit for these things, saith the Lord, shall not my Soul be Avenged on such a People as this? Says God by his Prophet Jeremy 5.7, 8, 9. Sure such an insolent Contempt of God's Laws, and haughty Pride against him, will most terribly provoke his Indignation at the last. And so,

Lastly, will a Profane and Idolatrous Trust in Riches, to which the wealthy Ones are so extreamly liable. God shall likewise destroy thee for ever, says the Psalmist, Psal. 52.5. He shall take thee away, and pluck thee out of thy Dwelling-place, and root thee out of the Land of the Living. And who is this that he will serve so? Lo the Man that made not God his Strength, but Trusted in the Abundance of his Riches, and strengthen'd himself in his Substance, ver. 7. The Reason where∣fore Men do so much Covet after, and so closely Hug their Riches, is because they take 'em to be a sure Security against all Misfortunes and Troubles, and will be a Refuge to 'em, they think, in the Days of Calamity. But alas! There is nothing more Uncertain, and in∣deed more Dangerous to the Owners thereof, than Riches. They can neither Fence off Death, nor Sufferings, but do most usually bring on both, and that both from the Reason of the thing, as they Excite the Envy, and are a Bait to the Covetousness of others to Dispossess him, who Enjoys 'em; and by the just Judgment of God, when Men have unlawfully got, or abus'd 'em.

And now all this consider'd, since Idleness and Luxury, Pride and Insolence, and a Trust in Riches, are so highly Provoking to God; and since the Rich are so extreamly liable to these, of all others: The Possessors of great Estates would do well and wisely too, so far to Renounce 'em, as to Pare of those Superfluities in their Fortunes, and to bestow all that to Pious and Charitable Uses, which Tempt 'em to such Pernicious Vices. Nor is this a more hard and unreason∣able Lesson, than what was given by our Saviour in a like Case. Matth. 5.29. says he, If thy right Eye offend thee pluck it out, and cast it from thee, for it is profitable for thee that One of thy Members should perish, and not that thy whole Body should be cast into Hell. And so we may say in this. If Superfluity and Abundance, and more than is necessary, to provide a Person of those Conveniencies, which are re∣quisite to that State and Condition, wherein Providence has Plac'd him in the World, does directly tend to those Vices now nam'd; then it is much better, that with Crates he should even throw away that Superfluity: For much better it is, that his worldly Wealth should sink into the bottom of the Sea, than that it should sink him both Body and Soul, in Hell. But there is no necessity for any Man to throw that away, which God has bestow'd upon him for better Uses. Take care to do Good therewith, and then it will open unto you the Gates of Heaven. In so doing you will Renounce those Superfluities of an Estate, as to your own proper Use, but however it will return into your own Bosoms at last, with infinite Advan∣tage and Interest. Which brings me in the

* 1.34Last Place to shew you, How far the Rich are to Renounce their Wealth, in Parting with it in Works of Mercy, and in suffering the Loss thereof, rather than Incur Apostacy. And to give you my Sence thereof in a few words. God, true it is, does not always make it the Con∣dition of a Disciple to Sell all that he hath, and to give it to the Poor, as he commanded him in the Gospel, upon an extraordinary Occasion. Nor does he always put us upon the fiery Tryal, either to leave all, or preserve a good Conscience. But however, there is doubtless re∣quir'd a better Use to be made of Riches, and larger Distributions of what God hath Blest them withal, to Pious and Charitable Uses, than most of our Rich Ones do commonly think. And it is also re∣quir'd, that tho' we are not always put to the actual Tryal, whether we will follow Christ in the Adherence to Truth, and by renouncing of Error, or retain our Riches: Yet it is ever requir'd, that we should be readily dispos'd to Forsake all, and follow Christ, suppose there were Occasion, which must be the Import of these words, Mat. 16.24. If any man will come after me, let him deny himself, and take up his Cross and follow me. Every One is not actually call'd to take up the Cross, by abandoning his worldly Possessions, or in any other way; but the meaning must be, that every Disciple must let this World's Goods hang very loose about him, so that he could easily put 'em off, when call'd to it. And God, who searches the Heart, and tries the Reins, sees whether we are so dispos'd, or no. And, tho' he puts us not to the actual Tryal, he will however Judge us, accordingly as he sees we are actually dispos'd. And let this suffice for the present, where∣by you have seen, how far we must Renounce the World in general, and also in that particular Instance of its Goods, the Riches thereof. There are several other Ingredients of which this World does con∣sist, and in what Sence, and how far you must Renounce them, shall also, God willing, be shew'd you. But of this the next Opportunity.

Notes

• * 1.1

  What's meant by the Pomps and Vanity of the wicked World, and in what sence, and how far we must Re∣nounce the wicked world w^th its Pomps and Vanity. Three things here to be ex∣plain'd, and accordingly Renounced: 1. The World; 2. The wick∣ed World; and 3. The Pomps and Vanity of this wicked world.
• * 1.2

  The World a great Ene∣my to God's Glory, and our own Hap∣piness.
• * 1.3

  It is to be consider'd both generally and particu∣larly.
• * 1.4

  I. By the world in general is meant that whole Frame of Nature, which we be∣hold, and all that variety of Creatures, which it con∣tains, and is given us by the Bounty and Goodness of God, for our Ʋse and Benefit.
• * 1.5

  The World in this Sence is not in it self Evil, but only accidentally, by Man's a∣buse of him∣self, or it.
• * 1.6

  Consider'd in it self it is very Good, and conveni∣ent to us.
• * 1.7

  And as it is not absolutely in it self evil, so neither is it entirely to be renounc'd; but being good in it self, it may in some measure be de∣sired and en∣joy'd by us.
• * 1.8

  Nevertheless through our own Corrup∣tion, whereby we abuse the good Things of the world, it becomes ac∣cidentally the occasion of most of our Sins, and of our Estrange∣ment from God, our so∣vereign Good.
• * 1.9

  How the World be∣comes so.
• * 1.10

  In what man∣ner it does Captivate us, and draw us from God.
• * 1.11

  So far there∣fore as it en∣gages our Af∣fections too closely to it, so as to make us Inordi∣nately, and Irregularly to mind it, and to neglect our great Con∣cern, the Bu∣siness of Re∣ligion, it is to to be Renoun∣ced and Re∣jected by us.
• * 1.12

  So long as we wear these Earthly Bodies about us, we are permitted the Ʋse and Enjoyment of worldly Things, provided in Things lawful, and in Degrees allowable.
• * 1.13

  But being our Souls, our principal part, are soon to remove to Heaven, we must chiefly set our Af∣fections on things above, and mainly endeavour to attain them.
• * 1.14

  II. Concerning the World, consider'd in its Particu∣lars, & those Temptations result both from the Good, and the Evils thereof.
• * 1.15

  The good things of this World, Ri∣ches, Honours & Pleasures; the Evils, Poverty, Disgrace, and Afflicti∣ons. And Things of a middle Na∣ture are the different Cal∣lings, Con∣ditions, and Cares of this World.
• * 1.16

  I. As to Riches, these are not in themselves Hurtful, but Good, and are bestow'd upon us to good Ends and Purposes.
• * 1.17

  And those who enjoy 'em, have great Advantages of doing Good therewith, to others Comfort, and the Benefit of their own Souls.
• * 1.18

  Nevertheless Riches are a mighty Tem∣ptation, whe∣ther we con∣sider Men as Getting, Pos∣sessing, or as Parting with or Losing of them.
• * 1.19

  I. In the over-eager Pursuit of Riches men do run them∣selves into many griev∣ous Sins.
• * 1.20

  As also into many misera∣ble Snares, so as to be hard∣ly ever able to disentangle themselves out of 'em.
• * 1.21

  For as Resti∣tution is ne∣necessary to Peace with God, so it is extreamly difficult to be willing, or able after∣wards to make it.
• * 1.22

  II. And no less Temptations are those sub∣ject to, who do possess 'em.
• * 1.23

  In the Pos∣session of Ri∣ches, men are Tempted to the highest Offences a∣gainst God, their Neigh∣bour, and themselves.
• * 1.24

  But Lastly, the great sins of all are oc∣casion'd by a Lothness to part with, & a Fear of losing them. From a loth∣ness to part with Riches, arises Ʋn∣mercifulness to Men.
• * 1.25

  From the fear of losing 'em, Apostacy from God.
• * 1.26

  In what sence and how far Riches are to be renounced.
• * 1.27

  In general, being they are not Evil in themselves, they are in Cases only to be renounced by us, where∣in we cannot without Sin, Pursue, Pos∣sess, or retain them.
• * 1.28

  As First, Ri∣ches consider∣ed in the get∣ting, no Man must so put his Heart upon 'em, as to esteem 'em his chiefest Good and Happiness.
• * 1.29

  Nor must he labour after 'em with im∣moderate Care, so as to neglect the great Duties of Religion, & Devotion.
• * 1.30

  Especially he must beware of Enriching himself by un∣just Means.
• * 1.31

  Particularly not by Sacri∣ledge.
• * 1.32

  Whoever has unjustly gain∣ed any thing, must renounce it, by make∣ing Restitu∣tion thereof.
• * 1.33

  II. Riches con∣sider'd in the Possession, are to be renounc∣ed, by paring off those super∣fluities, w^ch tempt Idleness and Luxury, Pride and In∣solence, and an Idolatrous Trust in Ri∣ches; and by bestowing it to Pious and Charitable uses.
• * 1.34

  And Lastly, by suffering the loss there∣of, rather than Aposta∣tize from the Faith.