Book I] a treatise of self-denial. 237
lean kine to devour tlie fdt— when they suffer worldly cares to eat up all their vigour and strength, which they should reserve for communion with God. Bernard saith, Felix domus uhi Martha queritur cle Maria — Oh that is a blessed family where Martha can complain of Mary ! Luke X. 40. She complains Mary was too much in spiritual things. But alas ! it is usually quite contrary : Mary may complain of Martha — all our care and endeavours are spent in the world, and we content ourselves with some drowsy devotion towards God. Wlien there is such a disproportion, this is a sign men had rather enjoy wealth than God. Heavenly things should have the first place, and our principal strengtii : Mat. vi. 37, ' Seek 'first the kingdom oi God ; ' but you are all for the fatness of an outward portion, neglect heavenly things, and are for that which would perpetuate your names on earth.
(2.) When in possessing wealth yon look upon it as the surety and pledge of your happiness and felicity, you then place the chief stay and trust of your souls in the things of this life. When a man hath gotten an estate, then he grows proud, and drunk with temporal happiness, as if he were above fate, and all the changes to which the creatures are obnoxious : this is a sign men dote upon their wealth, and make a god of it. Vain admiration always ends in vain expectation. We think we are above the control of providence, we have enough for us and ours : Luke xii. 19, 'Soul, take thy ease, thou hast goods laid up for many years.' When God gives us an estate, we think we have enough to make ourselves and children happy. Oh, it is good to keep the heart sensible of the changes of providence every moment ; and when we glitter most in the splendour of an outward estate, let us remember man at his best estate is but vanity. Many times we cannot roast that which we have got in hunting ; God may blast all in an instant. But especially if this security put you upon injurious practices, when a man dares venture upon a sin in a confidence that his greatness and wealth shall bear him out. AVhen men wax insolent to God, and proud and injurious to men, and all upon confidence of their present greatness, as if they were sufficiently secured and fenced against all changes whatsoever — when they grow fa,t and wanton against God and men, as Deut. xxxii. 15, this is that the Spirit of God speaks against, Ps. Ixii. 10, ' Trust not in oppression, be not vain in robbery ; ' when men care not what wrong they do to their inferiors because they are sure and safe, as if God could not bring them down, surely and certainly, and suddenly and wonderfully, by strange and unexpected means,
(3.) When we are loath to let them go upon just and convenient reasons. As suppose, if they be taken away by providence, men's hearts are so depressed as if all their happiness were gone. Job was other- wise ; he had messenger upon messenger of evil tidings, yet blessed God. It was Gregory's observation, Sine dolore amisit, quia sine amore 'possidet ; Job lost his estate without grief, because he possessed it without love and trust. His heart was not fixed upon his estate, therefore he parts with it most easily. Carnal men are troubled when their riches take wing, because they are their god. Their hearts are depressed beneath the heart of man, because their happiness is gone ; as Micah said, ' Ye ask me what aileth me, when ye have taken away my gods.' Or else they are loath to let them go voluntarily, upon any good occasion. A carnal man, he holds his life by them, he cannot be
238 A TREATISE OF SELF-DENIAL. [BoOK I.
happy without them ; therefore he dares not dispose of them for holy uses, or for his own relief.
[4.] To give you the remedies and cures of this distemper.
(1.) God only can do it thoroughly, and to purpose. We read, Mark x. 23, that ' Jesus looked round about, and said unto his disciples, How hardly shall they that have riches enter into the kingdom of God !' and ver. 24, ■ The disciples were astonished at his words.' But Jesus answereth again, and saith unto them, ' Children, how hard is it for them that trust in riches to enter into the kingdom of God. It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.' Then it is said, ver. '2$, ' And they were astonished out of measure, and said, Who then can be saved ? And Jesus said. With God all things are possible.' It is impossible to enter and trust ; it is as impossible almost to have it and not to trust in it. This blessing then is to be sought of God with greater care and diligence ; you should put up more frequent prayers for this grace than you do for wealth and life. To have a competent measure, and not to trust in it, it is a greater blessing than the greatest abundance in the world. Therefore let this be one of your constant prayers, ' Lord, let not my heart be set upon these things.'