Spiritual Perfection

Secondly. ANGER is another lust of the flesh. Of all the passions, none is less capable of counsel, nor more rebellious against the empire of reason: it darkens 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 checked at first, become more violent, there is no time for remedy, nor place for cure; so there is such an irrevocable precipitancy of the passions, that the endeavour to repress their fury, enrages them. It is astonishing what enormous excesses and mischiefs are caused by it! How many houses are turned into dens of dragons, 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 Ceasar would never assault those enemies 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 die with pure hunger, will tear himself. Hezekiah commanded his counsellors not to say a word to Rabshekah.

Try by gentle and meek addresses to compose the ruffled minds of those who are provoked. It is the observation of the wisest of men, "that a soft answer breaks the bones:" it is usually successful to make stubborn spirits compliant. Indeed some are so perverse in their passions, that the mildest words will incense them; no submission, no satisfaction will be accepted; their anger causes mortal and immortal hatred. But these are so far from being christians, they are not heathens; but divested of all humanity.

If anger has rushed into the bosom, 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 practised, 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 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 calenture.

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 it is a fundamental rule of life, that our weakest part must be guarded with the most jealousy, and fortified with the strongest defence: there we must expect the most dangerous and frequent 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 unreasonable, than for a man deeply to wound himself, that he may have an imaginary satisfaction in revenging an injury? Into 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 understanding is of a cool spirit. It was the wise advice of Pyrrhus, to those whom he instructed in the art of defence, that 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 consequently exposed to rapine and spoil by every enemy. Satan hath an easy entrance into them, and brings along with him a train of evils. We are therefore directed to watch against anger, "and no to give place to the devil." Eph. 4. Consider how honourable it is to pass by an offence: it is 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 possessed in patience;" it is cool and quiet; there is a divine and heavenly consent of the mind, the will and affections. The breast of a dispassionate man is the temple of peace. Besides, let us frequently remember our want of the divine 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 his life, in the day of judgment, may be tried 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 provoked, and more easily appeased with those who offend us.

Let us pray for the descent of the dovelike Spirit into our bosoms, to moderate and temper our passions. "Meekness is the fruit of the Spirit." GaL 5. 22. There is a natural meekness, the product of the temperament of the humours in the body; this is a rare felicity: there is a moral meekness, the product of education and counsel; this is an amiable virtue: there is a spiritual meekness, that orders the passions according to the rule of the divine law, in conformity to our Saviours example; this is a divine grace, that attracts the esteem and love of God himself. This prepares us for communion with the God of peace here, and in heaven.

To obtain this excellent frame of spirit, let us be humble in our minds, and temperate in our affections, with respect to those things that are the incentives of passion. The false valuations of ourselves, 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 enojoyments, inflame our breasts. Our Saviour tells us, he is "meek and lowly;" and meekness is joined with temperance, as the productive and conservative cause of it. He that doth not over-value himself, nor inordinately affect temporal things, is hardly provoked, and easily appeased.

Thirdly, I will consider the two other vicious affections, joined 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 incapable of the blessed relation of Gods children, 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 corrupts the whole soul. It is radically in the understanding, principally in the will and affections, virtually in the actions.

I. It is radically in the understanding. Men are first enchanted in their opinion of riches, and then chained by their affections. The worldly-minded overvalue riches, as the only real and substantial happiness; the treasures of heaven, which are spiritual and future, are slighted as dreams, that have no existence but in the imagination. They see no convincing charms in grace and glory: the lustre of gold dazzles and deceives them; they will not believe it is dirt. Gold is their sun and shield, that supplies them with the most desirable good things in their esteem, and preserves them from the most fearful evi1s. 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; it is 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." It is observable, that the eager desire to procure riches, is often subordinate to other vicious affections, either to prodigality or pride. Prodigality excites to rapine and extortion, from the violent motive of indigence, that is its usual attendant, and from the conspiring lusts of sensuality, which languish, unless furnished with new supplies and nourishment. Or pride urges to an excessive procuring of wealth, to maintain the state and pomp of the vainglorious. Now if these vicious affections are corrected, 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 it is the most unreasonable affection, and more inexcusable than any that are derived from the carnal appetites. Now love is the leading affection, and produces,

(1.) Immoderate desires of riches: for what is loved for itself, is desired with an unlimited appetite. Covetousness, "like the grave, never says it is enough."

(2.) Immoderate joy in possessing them. A covetous man is raised and ravished 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 Jobs sacred and heavenly temper, that he did "not rejoice because his wealth was great, and his hand had gotten much." Job 31. 25.

(3.) Anxious fears of losing them. The covetous suspect every shadow, are fearful of every fancy, wherein their interest is concerned. They are vexed with the apprehensions, lest they should be oppressed by the rich, robbed by the poor, circumvented by the crafty, or suffer loss by innumerable, unforeseen and inevitable accidents. Content is the poor mans riches, whn possession is the rich mans torment.

(4.) Heartbreaking sorrow in being deprived of them. If you touch their treasure, you wound their hearts. According to the rule in nature, what is possessed with joy, is lost with grief; and according to the degree of the desires, such will be the despair when they are frustrated. Poverty, in the account of the covetous, is the worst of evils, that makes men absolutely desolate. Blind unhappy wretches! Eternal damnation is the extremest evil. It is infinitely better to be deprived of all their treasures, and go naked into paradise, than to fall laden with gold into the pit of perdition.

3. Covetousness is virtually in the actions; which are to be considered either 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, lie 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 concentrated in the earth. "Who will show us any good?" is their unsatisfied inquiry. They are greedy and earnest to obtain great riches; for they measure their estates, by their desires, and they ill use all means, fair or fraudulent, to amass wealth. The lucre of gain is so ravishing, they will uot make a stand; but venture imto a house infected with the plague, to get treasure.

(2.) They are sordid in saving, and contradict all divine and human 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 be has reserved for works of piety and charity, as a 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 comfort of our livea that we may with temperance and thanksgiving enjoy his benefits: he wants what he has, as 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 piety and charity in obedience and thankfulness, to imitate and honour God, but sometimes for reputation and fame; as the pharisees, Mat. 6. (whose inseparable properties were pride and covetousness) dispensed their alms with the sound of a trumpet, to call the poor together. Other sins require shades and retirements, but pride to be conspicuously distinguished from others.

The covetous sometimes do good, to compound with God, and appease conscience, for their unrighteous procuring riches: their gifts are sin-offerings to expiate the guilt contracted by illgotten goods, not thankofferings for Gods free favours and benefits. To countenatice their opinion and practice, they alledge our Saviours counsel, "Make to yourselves friends of the mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations:" Luke 17. as if bestowing part of their unrighteous gains, would purchase 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 speaking of this vain and impious presumption of some in his time, advises them, 'Do not form such an unworthy conception of God, as were very unbecoming a good man: he is not to be bribed 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 resolving to bequeath some pious legacies, when they shall leave the world? And how often when a rich man dies, his last will dies with him, and is buried in oblivion? How can an unrighteous man confide in the conscience of another, when his own has been so unfaithful? Besides, that is only ours that remains when all our debts are paid; and till there be restitution of what by deceit or force was unjustly got, there is nothing to give.

A covetous man is very defective in the manner of giving. There are internal affections to be mixed with the acts of charity. They must be done with readiness and alacrity; and not wrung out, as a man presses sour grapes: for there is no moral value in benefits so obtained. God loves a cheerful giver. Charity must be unconstrained as well as unconfined; free, and respecting all in their wants and miseries. Now covetousness makes one as unwilling to part with his money, as to have the blood, the treasure of life, drawn from his veins. We are directed to put on bowels of compassion, and to remember them in bonds, as bound with them. Col. 3. 3. Covetousness infuses an unrelenting frame into the breast, hardens the bowels, and makes them incapable of melting impressions. The languishing looks, the pleading eyes, the complaints and calamities of the miserable, do not affect those in whom covetousness reigns: the tender inclinations of humanity are quenched by it.

The covetous will not give in proportion to their abilities, and the exigencies of others. It is true, an estate is often more in reputation than in reality, and there cannot be a visible convincing 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 according 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 doubly guilty, of feigned poverty, and real avarice, in Gods sight: but "a liberal man deviseth liberal things:" he duly 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.

I will now 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 incurable, than the worldly minded. It is a rule without exception, those sins which have the greatest appearance of reason, and the least of sensuality, are the most plausible 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 render 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 discovers and condemns those sins, and assists a faithful counsellor in their cure. But the covetous, by many fair pretences, justify themselves: the apostle expresses them "by the cloak of covetousnesss," I Thes. 2. 5. to hide its filthiness. They pretend 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, it is necessary prudence to improve all opportunities 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 engaged to join with the affection. From hence the covetous are not only enamoured 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 feeling 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 sometimes with force and violence carried to their objects; but when the disposition of the body is altered, they flag, and distastes succeed: but the root and principle of covetousness is in the will; and when that is depraved, it is diabolical in obstinacy. The most fierce and greedy beasts, when they have glutted their ravenous appetites, do not presently seek after new prey but covetousness, like a dropsy thirst is inflamed by drinking, and enraged by increasing riches. And whereas other vicious desires are weakened and broke by lapse of time, covetousness derives new life and vigour from age. The thoughts and affections of the covetous are never more deeply tainted with the earth, than when they draw near to their fatal period, and their bodies must be resolved into their original elements.

The difficulty of the cure is evident from the inefficiency 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 commanding persuasive 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 essentially due to him. "Who in the heaven can be compared to the Lord? Who among the ons of the mighty can be likened to him 9" Psal. 89. 6. "Whom have I in heaven but thee? and there is none upon earth I desire in comparison of thee." Psal. 73. 25. "The Lord is my portion, saith my soul." Lam. 3. "The name of the Lord is a strong tower, the righteous fly to it, and are safe. Behold, as the eyes of servants look to the hands of their masters; so our eyes wait upon the Lord our God, until he have mercy upon us. Prov. 18. 10, 11
These scripture are dcclarative of those eternal respects that qre due to God from reasonable creatures; and he is highly dishonoured and displeased, when they are alienated from him. Now the covetous deify 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 supplies 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 world, nor the things of it: if any man love the world, the love of the Father is not in him." He is provoked to jealousy, the most severe and sensible attribute, by the coldness of men's love. From bence 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 lovingkindneas be better than life, his hatred is worse than death.

It is the root of all evil, in persons of all conditions, civil and sacred. This bribes those that are in the seat of judgment, to clear the guilty; and which is a bolder crime, to condemn the innocent. Of this there is recorded a cruel and bloody instance, in the death of Naboth, occasioned by Ahabs covetousness.
This corrupts the preachers of the word, to speak to the lusts, not the consciences 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 support sinful practices by corrupt principles. Covetousness makes men faint and false in the time of trial: they will save the world with the loss of their souls. In short, it was the impulsive 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 it is predominant, from the kingdom of heaven. Lazarus may as soon be expelled from Abrahams bosom, as a covetous man may be received into it. "Be not deceived, neither fornicators, nor idolaters, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, 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 denunciation strike them through? But what tongue has so keen an edge; ss to cut a passage through rocks, the hardened 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 expelled from this present world. We have a most convincing instance of inefficacy of divine instruction upon the covetous. Our Saviour directed his auditory to the best use of riches, in doing good to the saints in their wants, "that after deaths they, might be introduced into everlasting habitations:" and it is said, "that the pharisees, who were covetous, heard all these things, and derided him." Luke 10. 14. They were fixed in their principles and resolutions to increase and secure their wealth: they had their religion in numerato; gain was their godliness; and were so strongly conceited of their own wisdom, that they despised the authority, counsel, and love of the Son of God.

2. The love of money, discovered in heaping up riches, and the tenacious humour in keeping them, is directly contrary to the clearest reason, and perfectly vain. The notion of vanity consists either in the change and inconstancy 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 obtain 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 proper notion of avarice, is the most unreasonable 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 worships 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 itself, 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 directed; the particular immediate end, and the universal last end.
The particular end to which reason direct in acquiring money, is to supply us with necessaries and conveniences in the present 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 reflection, "there is one of whose labour there a 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, it is 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 it is amazing that reasonable men should love money for itself; but the covetous have reprobate minds without judgment, and discerning faculties without using them.

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 toward 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 leve of God.

The present world cannot afford perfection or satisfaction to an immortal spirit.
(1.) Not perfection. The understanding is the highest faculty in man, and raises him above the order of sensible creatures; and this is exceedingly debased by overvaluing earthly things. Indeed 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 inestimable. There is no lust more degrades the eternal soul of man from the nobility of its nature, than covetousness: for the mind is denominated and qualified from the objects, upon which it is conversant. Now when men's thoughts are grovelling on the earth, as if there were no spark of heaven in them, when their main designs and contrivances are to amass riches, they become earthly, and infinitely fall short of their original and end.

(2.) Riches cannot give satifactio 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 under the icy poles, as for full contentment in riches. The kingdoms of the world, with all their treasures, if actually possessed, cannot satisfy the eye, much less the heart. There is no suitableness between a spiritual substance, and earthly things. The capacity of the soul is as vast as its desires, which can only be satisfied with good truly infinite: but carnal men, in a delusive dream, mistake shadows for substance, and thin appearances for realities. Besides, the fashion of the 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 on1y be satisfied in the fruition of a good, as everlasting as its own duration. In short, the favour of God, the renewed image of God in the soul, and communion with him, are the felicity of reasonable creatures.

(3.) The plainest experience does not convince the covetous of their folly, and correct them. It is universally visible, 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 treasure cannot secure us from the anger of God, nor the violence and fraud of men. How often are fair estates ravished from the owners? But suppose they are continued here to the possessor, they are not antidotes against the malignity of a disease; they cannot purchase a privilege to exempt the rich from death. And is he truly rich that must be deprived of his treasures when he leaves the world, and enter naked end solitary into the next world, where he wIll be poor forever? He is rich that carries with him divine graces and comforts, the treasures of the soul, when he dies, and takes possession of the inheritance "undefiled, 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 unaccountable folly, for their haing 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 significant and lively expressions do they decry the vanity of this world, and the vanity of their hearts in seeking it? It is related of Philip king of the Macedonians, that while one was pleading before him, he dropped asleep; and waking on a sudden, passed sentence against the righteous cause: upon this the injured person cried, 'I appeal.' The king with indignation asked, 'yo whom?' He replied, 'from yourself sleeping, to yourself waking;' and had the judgment reversed that was against him. Thus in matters of eternal moment, if there be an appeal from the sleeping to the waking thoughts of men, when death opens their eyes to see the 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 constrained when it is too late.

From these considerations we understand the reasons of our Saviour's declaring, "It is as easy 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 men's minds, and purify 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 leprosy appears in their foreheads; their company, their conversation, make it evident, that the world is "set in their hearts:" in others, the leprosy is in their bosoms; their affections arc intensely 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 inward causes of the greedy desires and tenacious humour of the covetous, are the irregular esteem of riches, and consequently, the jealousy of losing what is so highly valued; and solicitude 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 enrichments of the soul; without which a man, possessed of all the wealth of the flota, is not rich towards God, but "wretched, and miserable, and poor, and blind, and naked." Rev. 3. 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 shaIl 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 seeking heavenly treasures, we shall certainly obtain them, and never be deprived of them; whereas the most eager pursuit of earthly riches, is uncertainly sucessful; and if we do acquire them, they will certainly be lost. Now as inward bleeding that endangers life, is stopped by revulsion, in opening a vein; so if the stream of our affections be directed 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 tenor of our temporal possessions: for the neglect 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 joined with riches, than uncertain. Is that man certainly 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 shipwreck, than between often and always. Innumerable disasters are imminent, and nearly threaten the undoing of the richest man: but God who commands the winds and the seas, and governs the wills of men, whose providence 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 encourages 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 promise; 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 dissolved without mutual assistance. It is ordered by the rule of providence, that there is no man so completely sufficient, in himself, so absolutely and independently happy, but he wants the counsel, the courage, the help of others. It is 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 abounds, and the receiving that which the other wants, makes such an equipoise between the rich and the poor, that they cannot be disjoined. Experience declares, there is nothing does more endear and engage the affections of others to us, than acts of kindness. Beneficence joined with innocence, render men venerable and amiable, conciliate esteem and love; "for a good man one would even dare to die: "whereas the covetous and incompassionate, not only provoke God; (for he that abuses a benefit, despises the benefactor; and by imprisoning their treasures without doing good, the abuse is as real, as by a riotous wasting them) but are exposed to hatred and contempt; and if a disaster surprises them, a secret joy touches the hearts of others.

To distribute, is a means to increase riches: it is a rule not only in spirituals, but in temporals; "as a man sows, so he shall reap," both in the recompences of justice, and the rewards of mercy: he that sows bountifully, shall reap bountifully. Charity is a productive grace, that enriches the giver more ,than the receiver. "Honour the Lord with thy substance, and the flrstfruits of thy increase; 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:" Prov. 3. 9, 10. he signs himself our debtor for what is laid out for him, and he will pay it with interest; not only with eternal treasures hereafter, but in outward blessings here. Riches obtained by regular means, are the effects and effusions of his bounty; but sometimes by admirable ways, he gives a present reward, as by his own hand. As there are numerous examples of Gods 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 it is as visible he prospers the merciful, sometimes by a secret blessing dispensed by an invisible hand, and sometimes in succeeding their diligent endeavours in their callings.

But it is objected, the liberal are not always prosperous. To this a clear answer may be given.

(1.) External acts of charity may be performed from vicious motives, without 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 Gods promise; for temporal 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 excellent 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 temporal possessions. The apostle "charges the rich to do good, to be rich in good works, ready to distribute, willing to communicate, laying up for themselves a good foundation, (not of merit, but assurance) against the time to come, laying hold of eternal life. 1 Tim. 6. 18, 19, If I could direct the covetous, 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 attntive1y would they hear, and earnestly follow such profitable counsel? But what comparison is there between earthly and heavenly treasures? Godliness, of which the grace of charity is an excellent part, "is profitable for all things," it makes our profit eternally profit able. It is the wisdom as well as duty of believers, to lay up treasures, not on earth, the land of their banishment, but in the celestial country, the place of their nativity.