Votaries the like Worldly Affluence, to keep them from running over to the Gentile Superftitions.

Upon these, and the like Accounts, much was indulged to the Jewish State and People: They were never exprefly required to abftract their Defires from the Things of the World; nor, unless they proceeded to covet unjustly, that is, what belonged to another, were they ever taxable for a too Earthly and downward Difpofition of Soul. Not but that Earthly-mindednefs was as much an Imperfection in it felf as it is now, and was really forbidden according to the more retired and involute Sense of the Law; but the Letter did not reach it, because then was the Time and State of Imperfection; and it was the only Handle which that People could be took hold of by, whofe Hardness of Heart was the Occafion of this, as well as of fome other Indulgencies.

But now, they that fhall think themselves obliged to no higher Measures of Perfection under the Chriftian State, know not what manner of Spirit they are of. Chrift,as he has introduced a Better Hope, Heb.7.19. fo has he annexed to it more excellent, and more exalted Precepts; and as his Kingdom was not, fo neither is his Religion of this World. The Chriftian Law is Lex Ignea, a Law of Fire, a Law that purifies and refines, that warms,

actuates

actuates and enlightens; that feparates also and diffolves thofe ftrong Ties, whereby the Soul sticks glued to the Earth. And therefore the Apostle calls the Chriftian Institution, the law of the Spirit of life; Rom. 8. 2. and in another place, the miniftration of the Spirit, 2 Cor. 3. And what our Saviour faid of fome Words of his, may truly be applied to all, The words that I speak unto you, they are fpirit, and they are life, Joh. 6.63.

This therefore being the Defign of the Christian Difpenfation, to perfect Holiness, to advance the Interest of the Divine Life, to elevate us to the utmoft Degree of Moral Perfection our Nature is here capable of; and, as far as is poffible, to make us Partakers of the Divine; 'tis utterly inconfiftent with the End of fuch a Law as this,to fuffer us to lie groveling with our Faces on the Earth, to feek Reft and Happiness in things more ignoble than our felves, and to grow one, as it were, with the dirty Planet upon which we live: We ought rather, (as the Philofopher fpeaks) ἐφ' ὅσον ἐνδέχεται απαθανατίζειν afpire to the Measures of Immortality, fhake off the Clogs of Earth that weigh us down, and make hafte to be Angels as fast as we can. We are obliged by the Defign, as well as by the Rule of our Religion, to be as loofe from the Creature as may be; not to love the World, nor the Things of the World,

whe

whether the Luft of the Flesh, or the Luft
of the Eye, or the Pride of Life; but to be
poor
in Spirit, and empty of the Creature,
that we may be rich towards God, and fil-
led with the Fulness of him that fills all in all.

And now, that to be thus poor in Spirit is a reafonable Duty, as well as a neceffary one; will fufficiently appear upon these two Grounds:

I. Because these Worldly Enjoyments are not our True Good.

II. Because they hinder and divert us from that which really is fo.

That they are not our True Good,is certain; for, if they were, we fhould then find Reft and Satisfaction in them. But this we are fo far from doing, that we are as diffa-> tisfied under our Enjoyments, as without › them. For, though by Fruition our Appetite be abated as to that particular Object which we profecuted; yet ftill we defire on farther, and our general Thirft after Happiness is as unfatisfied as ever: Which plainly argues, that our True Good is not to be found in these things, but that they are altogether Vanity and Vexation. To place 2 therefore our Happiness in fuch Objects, is utterly abfurd, and againft Reafon; and ar- p.152. gues us to be grofly ignorant of one of the

two

برج

two Things, either of our felves, or of the Things of the World. We are either ignorant of the Dignity and Excellence of our Natures, of the Defigns and Ends of our Creation, and of the Strengths and Capacities of our Appetites, which can be fatisfied with nothing less than Infinite: Or, if we do know and confider all this, then are we fo much the more grofly ignorant of the World about us, to think there is any thing to be had in this Circle of Vanity, that may fatisfie the Importunity of fuch craving and capacious Appetites. Poverty of Spirit therefore is reasonable, because the Things of the World are not our True Good.

But this is the leaft part of their Charge: They are not only infufficient to be our True Good, themfelves; but they also, Secondly, hinder and divert us from that which really is fo. For, not to mention the many Snares and Temptations of a great Fortune; and what a dangerous thing it is,to be always furnished with all the Poffibilities and Opportunities of Sin and Folly; I only obferve, that the very Defire of thefe Earthly Things diverts us, and takes us off, from the Love of God. When our Love is divided, even among Created Objects, the Force of it will be much abated in refpect of each; but much more will the Love of the Creature diminish from the Love of God: For

there

there is fo vaft a Difproportion betwixt the Kinds, as well as the Degrees, of the two Goods, that he that once comes to relish one, will find but little Tafte in the other. And therefore, fays St. Auftin, Monemus ne mundum ametis, ut eum qui fecit mundum libere ametis: Our Advice is, that you love not the World, that fo you may love its Maker freely. The Truth is, to love God freely, we fhould love him entirely; for, every Advance we make towards the Creature, fo much we recede from God; for these are two contrary Terms of Motion: And there is fo great a Contrariety between the Love of God, and the Love of the World, that they do not only abafe each other; but are in fome Degrees utterly inconfiftent. For fo St. John, if any man love the world, the love of the Father is not in him, 1.Joh. 2. 15. And if this be the Confequence of loving the World, I think the lefs we have to do with it, the better; and that there is a great deal of reafon,to be Poor in Spirit.

Thus far have we confider'd the Duty and Reasonablenefs of Poverty of Spirit, as it fignifies an Indifferency of Defire to the Things of the World: I come now to confider it, as it denotes Humility, and Lowlinefs of Mind; whereof I am also to shew, I. The Duty.

II. The Reasonableness.

The