2. That every man walks in a vain show: surely they are disquieted in vain; he heapeth up riches, and knoweth not who shall gather them;? Psal. xxxix. 5, 6. The uncertainty and shortness of the lives of men, render all their endeavours and contrivances about earthly things both vain and foolish. When men lived eight or nine hundred years, they had opportunity to suck out all the sweetness that was in creature comforts, to make large provisions of them, and to have long projections about them. But when they had so, they all issued in that violence, oppression, and wickedness, which brought the flood on the world of ungodly men. And it still so abides; the more of, and the longer men enjoy these things, the more, without the sovereign preservative of grace, will they abound in sin and provocations of God. But God hath reduced the life of man unto the small pittance of seventy years; casting what may fall out of a longer continuance into travail and sorrow. Besides, that space is shortened with the most, by various and innumerable incidences and occasions. Wherefore in these seventy years, consider how long it is before men begin to have a taste or gust of the things of this life; how many things fall in cross, to make us weary of them before the end of our days; how few among us, not one of a thousand, attain that age; what is the uncertainty of all men living, as to the continuance of their lives unto the next day; and we shall see that the holy, wise God, hath left no such season for their enjoyment, as might put a value upon them. And when, on the other hand, it is remembered, that this man who is of such short continuance in this world, is yet made for eternity, eternal blessedness or misery, which state depends wholly on his interest on things above, and setting his affections on them, they must forfeit all their reason, as well as bid defiance unto the grace of God, who give them up unto things below.

Thirdly, God hath openly and fully declared the danger that is in these things, as unto their enjoyment and use; and what multitudes of souls miscarry, by an inordinate adherence unto them! For they are the matter of those temptations, whereby the souls of men are ruined for ever; the fuel that supplies the fire of their lusts, until they are consumed by it.

Men, under the power of spiritual convictions, fall not into sin, fail not eternally, but by the means of temptation, that is the mire wherein this rush doth grow. For others, who live and die in the madness and wildness of nature, without any restraint in their minds from the power of convictions, they need no external temptations, but only opportunities to exert their lusts. But for those who by any means are convinced of sin, righteousness, and judgment, so as to design the ordering of their lives, with respect unto the sense they have of them, they fall not into actual sin, but upon temptations. That, whatever it be, which causeth, occasioneth, and prevaileth on a convinced person unto sin, that is temptation. Wherefore this is the great means of the ruin of the souls of men.

Now, though there are many principles of temptation; many causes that actually concur unto its efficacy, as sin, Satan, and other men, yet the matter of almost all ruinous temptations is taken out of this world, and the things of it. Thence doth Satan take all his darts; thence do evil men derive all the ways and means whereby they corrupt others; and from thence is all the fuel of sin and lust taken. And which adds unto this evil, all that is in the world, contributes its utmost thereunto. All that is in the world,' is the lust of the flesh, the lust of the eyes, and the pride of life;' 1 John ii. 16. It is not a direct formal annumeration of the things that are in the world, nor a distribution of them under several heads; but it is so of the principal lusts of the minds of men, whereunto all things in the world are subservient. Wherefore, not only the matter of all temptations is taken out of the world, but every thing that is in the world is apt and fit to be abused unto that end. For it were easy to shew that there is nothing desirable or valuable in this whole world, but it is reducible unto a subserviency unto one or other of these lusts, and is applicable unto the interest and service of temptations and sins.

When men hear of these things, they are apt to say, let the dream be unto them that are openly wicked, and the interpretation of it unto them that are profligate in sin. Unto unclean persons, drunkards, oppressors, proud ambitious persons, it may be, it is so; but as unto them, they use the things of this world with a due moderation, so as they are

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no snare unto them. But to own they are used unto what end soever, if the affections of men are set upon them, one way or other, there is nothing in the world but is thus a snare and temptation. However we should be very careful how we adhere unto, or undervalue that which is the cause and means of the ruin of multitudes of souls. By the warn ings given us hereof, doth God design, as unto the use of means, to teach us the vanity and danger of fixing our affections on things below.

Fourthly, Things are so ordered in the holy, wise dispensation of God's providence, that it requires much spiritual wisdom to distinguish between the use and the abuse of these things; between a lawful care about them, and an inordinate cleaving unto them. Few distinguish aright here; and therefore in these things will many find their great mistake at the last day. The disappointments that they will fall under, as to what concerns their earthly enjoyments, and the use of them wherewith they were intrusted, see Matt. xxv. 34. to the end of the chapter.

It is granted that there is a lawful use of these things, a lawful care and industry about them. So it is also acknowledged, it cannot be denied, that there is an abuse of them springing from an inordinate love, and cleaving unto them. But here men deceive themselves, taking their measures by the most crooked uncertain rules. Some make their own inclinations the rule and measure of what is lawful and allowable; some the examples of others; some the course of the world; some their own real or pretended necessities. They confess that there is an inordinate love of those things, and an abuse of them, in excesses of various sorts, which the Scripture plainly affirms, and which experience gives open testimony unto. But as unto their state and circumstances, their care, love, and industry, are all allowable. That which influenceth all these persons, is self-love, which inveterate corrupt affections, and false reasonings, do make an application of unto these occasions.

Hence we have men approving of themselves as just stewards of their enjoyments, whilst others judge them hard, covetous, earthly minded; no way laying out what they are intrusted withal, unto the glory of God, in any dué proportion. Others also think not amiss of themselves in

this kind, who live in palpable excesses, either of pride of life, or sensual pleasures, vain apparel, and the like. So in particular, most men, in their feastings and entertainments, walk in direct contempt of the rules which our Saviour gives in that case, Luke xiv. 12-14. and yet approve themselves therein.

But what if any of us should be mistaken in our rule and application of it unto our conditions? Men at sea may have a fair gale of wind wherewith they may sail freely and smoothly for a season, and yet, instead of being brought into a port, be cast by it at last on destructive shelves or rocks.

And what if that which we esteem allowable love, care, and industry, should prove to be the fruit of earthly affec tions, inordinate and predominant in us; what if we miss in our measures, and that which we approve of in ourselves, should be disapproved of God: we are cast for ever; we belong unto the world, and with the world we shall perish.

It may be said, that if it be so difficult to distinguish between these things, namely, the lawful use of things here below, and their abuse, the allowable industry about them, and the inordinate love of them, on the knowledge whereof our eternal conditions depends; it is impossible but men must spend their time in solicitous anxiety of mind, as not knowing when they have aright discharged their duty.

Ans. 1. I press these things at present no farther, but only to shew how dangerous a thing it is for any to incline in his affections unto the things of this world, wherein an excess is ruinous, and hardly discoverable. Surely no wise man will venture freely and frequently unto the edge of such a precipice. He will be jealous of his measures, lest they will not hold by the rule of the word. And a due sense hereof is the best preservative of the soul from cleaving inordinately unto these things below. And when God, in any instance, by afflictions or otherwise, shews unto believers their transgression herein, and how they have exceeded, Job xxxiii. 8, 9: it makes them careful for the future. They will now or never be diligent, that they fall not under that peremptory rule, 1 John ii. 14.

2. Where the soul is upright and sincere, there is no need in this case of any more solicitousness or anxiety of mind, than there is unto or about other duties. But, when

it is biassed and acted by self-love, and its more strong inclinations unto things present, it is impossible men should enjoy solid peace, or be freed from severe reflections on them by their own consciences, in such seasons wherein they are awakened unto their duty, and the consideration of their state; nor have I any thing to tender for their relief. With others it is not so; and therefore I shall so far digress in this place, as to give some directions unto those who in sincerity would be satisfied in this lawful use and enjoyment of earthly things; so as not to adhere unto them with inordinate affections.

1. Remember always that you are not proprietors, nor absolute possessors of these things, but only stewards of them. With respect unto men, you are or may be just proprietors of what you enjoy; with respect unto him who is the great Possessor of heaven and earth, you are but stewards. This stewardship we are to give an account of, as we are taught in the parable, Luke xvi. 1, 2. This rule always attended unto, will be a blessed guide in all instances and occasions of duty.

But if a man be left in trust with houses and large possessions, as a steward for the right lord, owner, and proprietor of them; if he fall into a pleasing dream, that they are all his own, and use them accordingly; it will be a woful surprisal unto him, when he shall be called to account for all he hath received and laid out, whether he will or no. And when indeed he hath nothing to pay. It will scarce be otherwise with them at the great day, who forget the trust which is committed to them, and suppose they may do what they will with what they call their own.

2. There is nothing in the ways of getting, enjoying, or using of these things, but giveth its own evidence unto spiritual wisdom, whether it be within the bounds of duty or no. Men are not lightly deceived herein, but when they are evidently under the power of corrupt affections, or will not at all attend unto themselves and the language of their own consciences. It is a man's own fault alone, if he know not wherein he doth exceed.

A due examination of ourselves in the sight of God, with respect unto these things, the frame and actings of our minds in them, will greatly give check unto our cor