Sins Overthrow, Part 6
HOW TO MORTIFIE COVETOVSNESSE.
COLOSS. 3. 5.
And Covetousnesse which is Idolatrie.
COvetousnesse which is Idolatrie, that must bee mortified aswell as the other earthly members. Now this Covetousnesse is nothing else but an inordinate and sinfull desire, either of getting or keeping wealth or money. The inordinate lusting after honours that is called Ambition, too much affecting of beauty, is called lustfulnesse. And Lust is an inordinate affection, which when it propoundeth riches for its object, it is called Covetousnesse, which is Idolatrie. Now Idolatrie consisteth in one of these three things.
First, in worshipping the true God in a wrong manner, apprehending him as a Creature, giving that to himthat agreeth not with him.
Secondly, when as we make the Creature a God, by conceiving it under the Notion of a God, so did they who worshipped Iove, Mars, and those Heathens that worshipped the creatures as Gods.
Thirdly, when we attribute that unto it which belongeth unto God: as to trust in it, to delight in it, to put all our trust & confidence in it; when as we think it can performe that unto us, which God onelyonly can. Now that Covetousnesse is Idolatrie, is meant, when as we thinke that riches can do that which God only can doe, as that they can doe us good or evill. Esay. 41. 23.If they are Gods (saith God) Let them doe good or evill. God only doth good and evill, therfore he is distinguished from Idols, because they cannot do it, affections follow opinions, & practise followes affections. Heb. 11. 6.Hebr. 11. 6. He that will come to God, must beleeue in him None will worship God, unlesse they beleeve that God can comfort & relieve them in all their distresses; So when men have an opinion, that riches and wealth wil yeeld them comfort, be a strong tower of defence, to free them frō inconveniences, this makes them to trust in them, and this thought is Idolatry.
There are two points of Doctrine that arise from Doct.these words.
The first is this: That to seeke helpe and comfort, 1from any creature, or from Riches, and not from God alone, is vaine, and sinfull.
The second is this: That Covetousnesse which is 2Idolatrie, is to be mortified.
For the first, for to seeke any helpe or comfort from any Creature, and not from God alone, is vaine and sinnefull, and it must needes bee so, because it is Idolatrie. Now in Idolatrie, there are three things,
First, vanity and emptinesse, 1. Cor. 8. 4. An Idol is nothing in the world. Here is vanitie.
Secondly, sinnefulnes: There is no greater Sin then it is, and it is an extreame vaine, because we attribute that to it, which doth only belong to God, to thinke if that I am well, and strong in friends, have a well bottomed estate, that my mountaine is strong on every side, I shall not be moued, This is sinf…ll and vaine; you shall not live a whit the better, or happier for it; A strange Paradoxe contrarie to the opinion & practise of most men. When we consult with our treasures, doe not we thinke that if we have such wealth, and such friends, that we should live more comfortablie and happily? There is no man but will answere, that he thinkes so. But yet my brethren, we are deceived, it is not so: it belongs to God only to dispence of his Prerogatives, goodor evill. A horse is but a vaine thing (saith the Psalmist) to get a victorie, that is, though it be a thing as fit as can be in it selfe, yet if it be left to it selfe without God, it is but vaine, and can doe nothing. So I may say of riches, and other outward things; Riches are vaine, and honours, and friends are vaine to procure happinesse of themselves: So Physicke of it selfe is vaine to procure health without God, they are nothing worth, hee that thinkes otherwise erreth. It was the follie of the Rich man, that hee thought so, and therefore sung a Requiem unto his soule. Eate Luke 12. 19.drinke, and bee merry, O my soule, thou hast goods layd up for thee for many yeeres. Hee did not thinke himselfe happy, because hee had any interest in God and his favour, but because hee had aboundance of outward things, and therefore you see the end of all his happinesse, Thou foole, this night shall thy soule be taken from thee, and then what is become of all thy happinesse, Yet such is our folly, that most of us reflect on the meanes and on the creatures, and expect happinesse from them. But Christ tels us, they will not doe the deed; This night shall they take away thy soule, and then al thy happines is gone. The rich man thought before, he had beene sure as long as his wealth continued with him, that he needed not to expect any calamitie, but now he sees that hee built on a sandic foundation. David, though a Holy man, being established in his Kingdome, having subdued all his Enemies and furnished himselfe with wealth, hee thought that his Mountaine was then made so strong, that it could not be moved, that to morrow should bee as yesterday, and much more aboundant. But no sooner did God hide his face from him, but hee Psal. 307.was troubled. To shew that it was not his riches and outward prosperitie that made him happy, but God onelyonly. So Dan. 5. 28. Belshazzer when as hee thought himselfe happy, being inuironed with his wives, Princes, and servants, when as hee praised the gods of silver, and the gods of gold, abounded with all outward prosperitie, and reposed his happinesse in it, is accompted but a foole by Daniel, because he glorified not God, in whose hands his wealth and all his wayes were, and therefore he was destroyed. These things of themselves will not continue our lives, nor yet make us happy of themselves; wee take not one step of prosperitie, or adversity, but Gods hand doth lead us. My brethren that heare mee this day, that have heretofore thought, that if you had such an estate, such learning, such ornaments, and such friends, that then you were happy. To perswade you that it is not so, it would change your hopes and feares, your griefe and joy, and make you labour to be rich in faith, and in good workes. It will be very hard to perswade you to this, yet we will doe what we can to perswade you, and adde certaine reasons, which may perswade you to beleeve it to bee so; if God shall adde a blessing to them that joyne the operation of his Spirit with them to perswade you. First 1 Reason.this must needes be so, in regard of Gods all-sufficiencie, he alone is able to comfort without the Creatures helpe, else there were an insufficiencie, and narrownesse in him, and so then he should not be God, if he could not fill our desires every way, even as the Sunne should be defective, if it needed the helpe of Torches to give light. God is blessed not onelyonly in himselfe, but makes us all blessed: It is the ground of all the commandements. Thou shalt love and worship the Lord thy God, and him onelyonly shalt thou serue. Wee must love him with all our hearts, with all our soules; Let not the Creature have any jot of them, because all comfort is from God, Gen 17. 1. I am God all sufficient, walke before me, and be perfect, that is, love me altogether, set your affection on none but mee, ye need not go unto the Creature, al is in me. If the Creature could do any thing to make us happy and not God, then we might step out to it, but the Creature can doe nothing to it, God only is al sufficient to make you perfect every way; though that the Creatures be used by God, yet it is only God that makes you happy and gives you comfort and not the Creature.
Secondly, it must needs be so, because of the vanity 2 Reason.and emptinesse of the Creature, it can do nothing but as it is commanded by God, he is the Lord of hostes which commandeth all the Creatures, as the General doth his armie; A man having the Creature to helpe him, it is by vertue of Gods commandement; it is the vanitie of the Creature, that it can do nothing of it selfe, except there be an influence from God: Look not then unto the creature it selfe, but to the influence, action, & application which it hath from Gods secret concurrence with it, what it is to have this concurrence & influence from the Creature, you may see it expressed in this Similitude. Take the hand it moves, because there is an imperceptible from the will that stirres it, so the Creature moving, and giving influence and comfort to us, it is Gods will it should doe so, and so it is applied to this, or that action. The artificer using a hatchet to make a stoole, or the like, there is an influence from his Art, that guides his hand and it; So the Creatures working, is by a secret concourse from God, doing thus and thus. And to know that it is from God, you find a mutabilitie in the Creature, it workes not alwayes one way: Physicke and all other things are inconstant, sometimes it helpes, sometimesnot, yea many times when you have all the meanes, then they faile, to shew that there is an influence from God, and that the creatures are vanishing, perishing, and inconstant.
Thirdly, it must be so, because it is sinfull to looke for comfort from any thing but from God, because 3 Reasonby this we attribute that to the Creature, which only belongs to God, which is Idolatrie. The Creature steales away the heart in an imperceptible manner. As Absalom stole away the peoples hearts from David, or as the Adulterer steales away the love of the wife from her husband; It makes you serve the Creature, It makes you settle your affection upon the creatures, if they faile, you sorrow, if they come, ye joy, and yee doe this with all joy, all delight, all pleasure, and desire, this is a great sinne, nay, it is the greatest sinne; As adulterie is the greatest sinne, because it severs, and dissolves the marriage: so it is the greatest, because it severs us from God, and makes us cleave to the Creature.
The maine consectory and use from this, is to keepe you from lusting after worldly things; Men are never weary of seeking of them, but spend their whole time in getting of them, and this is the reason why the things that belong to saluation, are so much neglected, Men spend so much time in a thousand other things and trifles, and have no time at all to serue God in; They are busie about riches, honor, credit, or the things whereon their fancies doe pitch, but if this be digested, it will teach you to seeke all from God, who disposeth all things, and to whom the issues of life and death, of good or bad belong.
Consider with your selves and you shall finde, that the reason wherefore you doe seeke for outward content or comfort, is because you doe thinke it will do you good if you hauehave it, or hurt if you have it not, but herein you erre, giving that to the Creature which onelyonly belongs to God. Esay 1. 23. If the Idoles bee Gods, let them doe good or evill, saith the Lord. The scope of this place, is to cast off the whorish and adulterish affection of those that have an eager and unwearied desire after earthly things, by shewing that they cannot doe us any good or hurt. Therefore God punished David exceedingly for numbring of the people, because hee thought that they could strengthen him against his enemies without Gods helpe, therefore Ierem. 23. 24. Thus saith the Lord. Let not the wise man glory in his wisedome, neither let the mighty man glorie in his might, nor the rich man glory in his riches. But let him that glorieth, glory in this, that hee vnderstandeth and knoweth, that I am the Lord that executeth loving kindnesse, Iudgement, and righteousnesse in the earth. As if he should have sayd, if these things could doe you good or hurt, there were some reason that you might seeke them, but there is nothing in them that you should desire them, for it is I onelyonly that execute judgement, and merciemercy, all good and evill is from mee, therefore Psal. 62. wee have this caveat given us, If riches increase, set not your hearts upon them, magnifie not your selues for them and in them, for all comfort is from God onelyonly, else you might set your hearts on them, but now all power and kindnesse is from him, therefore your wealth cannot doe it.
But it may be objected, that God doth comfort us, and make us happy in this life by meanes, and that Ob:riches are the meanes, wherefore then may we not seeke to them to get this comfort?
To this I answere, that God doth reward every man according to his workes, not according to his Ans.wealth, yea, he can comfort us without these, for he is the God of all consolation, 2. Cor. 1. 3. and that hath inclusive and exclusively all comfort in him and from him, none without him; If we thinke to have it from honour, wealth, or friends, wee deceive our selves, for they are vaine and profit not, 1. Sam. 12. 25. Turne yee not aside, for then should you goe after vaine things, which cannot profit you, or deliver you, for they are vaine. All these things without God will profit you nothing.
But will not wealth and friends profit us?Ob:
No not at all, they are vanity, they are empty in Ans.themselves, they cannot doe it, they are in themselves but vanity; having the creature, you have but the huske without the graine, the shell without the kernell, the creature is but empty of it selfe, except God put into it a fitnesse to comfort you, all is vanity and nothing worth, and this vanity is nothing but emptinesse. And this serves to correct the thoughts of men, who thinke, that if they had such an estate, and all their debts payd, If they had such and such friends, that then all would be well with them, and who is it that thinks not thus? But let those that entertaine such thoughts, consider the vanity of the creature; All our Sinnes proceede from the over-valuing of the creature, for Sinne is nothing but an aversion of the Soule from the immutable God to the creature. Labour then to conceiue of the creature aright, that it is vaine; this will keepe you aright, and hinder you from going from God, and cleaving to the creature.
To presse this further, consider these foure things.
First, if you goe another way to worke, all you see and seeke comfort in the creature shall be labour lost, for it is not in the power of the creature to yeeld you any comfort, If you busie your selves with seeking of comfort from it, you will walke in a vaine shadow, Psal. 39. 6. Surely every man walketh in a vaine shadow, Surely they are disquieted in vaine, Hee heapeth up riches, and knoweth not who shall gather them; If wee looke for comfort from riches, wee looke it but from a shadow, all our labour is in vaine.
There is a shadow of the Almighty wherein some men walke, where they shall be sure to finde this comfort, others there are that walke in the shadow of the creatures in the vanity of their minds, seeking comfort from it: Those who thus walke shall be deceived. A shadow though it seeme to be something, yet it is nothing, yee may seeme to have the lineaments of a man, or some other creature, yet it is nothing: So these outward things may seeme to have something in them, but yet indeede they have nothing, those that seeke for comfort in them commit two evils, Ier. 2. 14. They forsake God the fountaine of living water, and digge unto themselves pitts that will hold no water, God having all comforts in him comforts never failing, because there is a Spring of comfort in him, yet wee forsake him and digge pitts, which if they have any water, it is but borrowed, and not continuing, and that water which they have is none of the best, it is muddy, and will not alwaies continue: Wherefore pitch your affections upon the true substantiall good, not on vanities. If wee see a man come to an Orchard full of goodly fruits, and hee should onelyonly catch at the shadow of them, netling his hands, and spending his labour in vaine, we would account him either a foole or a mad man; yet we in the cleare Sunshine of the Gospell (such is our madnesse) catch and seeke after shadowes, with trouble of minde, and sorrow of heart, neglecting the substance.
Secondly, consider that you seeke your happinesse 2the wrong way, that is, you seeke it in wordly things, they are not able to helpe you, because they reach not to the inward man, the body is but the sheath and case, our happinesse lyes not in it; So in the Creatures, their happinesse consists not in themselves, but in something else, It lyes in observing the rule which God hath appointed for them. The fire observing the rule which God hath given it, is sure; so of water, and so of all creatures animate and inanimate, their happinesse consisteth in observing the rules which God hath prescribed to them. The law of God is a rule that we must walke by, following it as a rule wee are happy, that doing well, and observing the Commaundements, makes us happy; He that keepeth the Commandements, shall live in them; He that departeth from them is dead. Every motion of the fish out of the water is towards death, but every motion of it in the water is to life: So let mans motions be towards God, and then they are motions to life; but let him move after outward things, and it is a motion towards death and misery, and therefore if you seeke this comfort from outward things, you goe the wrong way to get it.
Thirdly, consider that you make a wrong choise, 3you seeke not that which will doe it, if you seeke for this comfort in God, all is in one place; but if you seeke for it in the creatures, you must have a multitude of them to comfort you; If that they could comfort you, you must have health, wealth, honour, friends, and many other things, but there is one thing only will doe it, if you goe the right way to get it, you shall finde it onelyonly in God; Martha shee was troubled about many things, when as one thing onelyonly was necessary. If you looke for comfort in earthly things; you must have a thousand things to help to it, But godlines which hath the promises of this life, and of the life to come doth yeeld this comfort of it selfe if you seeke it in it.
It is a great advantage for us to have all the comforts in one thing, Godlinesse onelyonly hath all these comforts, therefore seeke them in it.
Fourthly, consider that that comfort and happinesse which you have from the creature, is but a dependant 4.felicity, and it is so much the worse, because it depends on the creature which is mutable and uncertaine; how much better is it to depend on God, in whom is no shadow of variety or change. Every creature is weaker, by how much it hath dependance on another, and so are you weaker, by how much the more you depend on outward things; If you depend on friends, they may change their affections and become your enemies, or death may take them away, and then your happinesse is gone: If you depend on riches, Pro. 23. 5. Wilt thou set thine eye on that which is not? for riches certainely make themselves wings, and flye away as an Eagle towards heaven, and then your happines is gone: but if you seeke for, and place your happinesse in God, in whom is no change or alteration, then it is perpetuall. A dependencie on things that are mutable, will yeeld no comfort, because GOD will have all to depend on himselfe. Therefore the 1. Cor. 1. 30. Christ of God is made unto us wisedome, and righteousnesse, and sanctification, and redemption, that no flesh might rejoyce in it selse, but that he that glorieth might glory in the Lord: for this end, God hath convayed Christ unto us, that hee might make us beleeve that wee fare not the better for any Creature, and that so wee might rejoyce onelyonly in the Lord; Therefore he hath made Christ redemption from all evill, that hee might furnish us with all good, Christ hath redeemed us from hell and miserie, and from want of good things, seeke not then a dependencie on the Creature, thinke not that it will better you, and this will make you to depend on Christ; Therefore for these regards, correct your opinion of worldly and outward things, and judge of them with righteous judgement, depend onelyonly on God, if you will have him to be your portion as he was the Levites, refuse him not as the Israelites did, depend upon him in good earnest, A little you say with Gods blessing will doe much; Labour not therefore, neither toyle you to leave great portions to your children, the common pretence that men have for their covetousnesse, for though you leave them never so much, if Gods blessing be not on it, it is nothing, it can yeeld them no comfort, yea many times it is an occasion of their hurt. If then Gods blessing be all in all, if that onelyonly can administer comfort, and make us happy, I would aske you this question? What if you did leave your children onelyonly Gods blessing, would it not be sufficient though you left them little or nothing else, you thinke not so, and yet whatsoever you can leave them without Gods blessing, is nothing worth; Preachers labour much in this to draw you from worldly things, and all to little purpose; It must be Gods teaching, that perswades within which must effect it; you must therefore take paines with your hearts, the generality of the disease shewes that it is hard to be cured, labour therefore to finde out the deceites which hinder your practise of these things, which are these.
One deceit that deceives them, is that they are Deceipt 1.ready to say, that those things are the blessings of God. Why should we not rejoyce in them; so afflictions Quest.they are crosses, and therefore grieve for them; If these then did not adde to our blessednesse, why count wee them blessings, and account poverty as a crosse?
To this I answere, that if you take them as blessings, you may rejoyce in them as the instruments Ans.by which God doth you good; blessings are relative words, they have reference unto God, if you consider them without reference to him, they cease to bee blessings; Therefore if you consider them meerely as blessings, you may rejoyce in them. Now yee receive them as blessings.
First, if you depend upon God for the disposing, continuing, and want of them, if you thinke you shall 1enjoy them no longer then God will; If you thinke thus with your selves, wee have wives, children, friends, and riches, 'tis true we hauehave them, but yet they shal not cōtinue with us an houre or minute longer; then God will: If you thinke so in good earnest, then yee rejoyce in them as blessings. A mā that is releeved when he is in danger, lookes more to the will, then to the hand of him that helps him; We looke more to the good will of our friends, then to their gifts: So wee should looke more on Gods will and pleasure, thē to the benefit she bestowes upon us; The consideration of these things as blessings, must raise up your thoughts to heavenly things, to consider that whatsoever is done on earth, is first acted in heaven: The Sunne is first eclipsed there, and then here; So that your estates are first eclipsed there before that they are here; looke therefore on God, and on these as meerely depending on Gods will, and then you enjoy them onelyonly as blessings.
Secondly, you looke on them as blessings, if you 2looke upon them, so as to know that you may have them in aboundance without any comfort; Instruments have nothing of themselves, whatsoever they have is put into them.
A man may have friends, and all other outward things, his mountaine may seeme to be strong, yet without Gods blessing on them hee may want comfort in them; When as you thinke thus, that you may have those things without comfort, it is a signe that your eye is on God, that you looke on them onelyonly as the Vehiculars or conduct pipes to convay comfort. The ayre yeelds light as an instrument, though it have no light of it's owne, the water may heate but not of it selfe, but by that heate which is infused into it by the fire; so if a man drink a Potion in Beere, the Beere of it selfe doth not work, but the Potion worketh by the Beere: So it is with all outward blessings, they of themselves can yeeld you no comfort at all, but if they would yeeld you any, it is by reason of that comfort which God puts into them.
Thirdly, you doe then enjoy them as blessings, if you thinke you may have comfort without them; 3The ebbing and flowing of outward things, doth not augment your comfort, or diminish it. Those that have not any outward blessings, may have more gladnesse and comforts in their hearts, then those whose corne and wine are encreased, Psal. 4. 7. Those who have but a small Cottage and a bed in it, are many times more happy, more healthy, and sleepe more quietly, then these rich men whose wealth will not suffer him to sleepe, Eccle. 5. 12. Many there are that seeme to want all outward blessings and comforts, yet are full of inward comforts and delights. Many there are who like Paul & the Apostles, seeme to have nothing, and yet possesse all things. As it is all one with God, to helpe with fewe or with many, so hee can comfort with fewe friends and externall blessings as well as with many; yea, hee can make a little which the righteous have, more comfortable then all the revenewes of the ungodly, be they never so great.
That which hath beene said of blessings, the like also may be said of crosses, you may greeve for them if you take them as crosses, but withall take heede that yee account not those things crosses, which indeede are no crosses: want was no crosse to Paul, nor yet imprisonment, for in the one he abounded, in the other hee sung, it is advantage unto us sometimes, to have outward blessings taken from us. It is advantage for us to have blood taken away in a plurisie, It is good sometimes to loppe trees, that so they may bring foorth more fruite, so it is good for us many times to hauehave crosses, for to humble us, and to bring us neere unto God, yet we may sorrow for the losse of those things, and take it as a crosse. If you can say this from your hearts, that yee are not afflicted, because yee are made poore, because your Wealth is taken from you, but because it is Gods pleasure to take it away from you, either for the abuse of it, or else to punish you for some other sinne. So that if you bee cast into some sicknesse, you may not grieve for it as a crosse merelie, as it is a Sicknesse, but as you conceive the hand of God in it, laying it on you, as a punishment foryour Sin.
The second Let, and Deceit is, the present sence 2 Deceipt.and feeling which wee have of the comfort that comes from aboundance of outward things, therefore whatsoever is said to the contrarie, is but speculations & fantasies: Men are guided by sense which cannot be deceived; We finde and feele comfort in those things by experience, we see a Realtie in these things, and therefore whatsoever you say to the contrarie, is but in vaine and to no purpose.
To this I answere, that you must not judge of things according to Sense, for Sense was never made Ans.a judge of God to judge of these things, butjudge of them according to faith and rectified reason, which judgeth of all things that are to come, that are past, and present altogether, and so can best judge of these things as they are.
Now for to helpe your judgement in these things.
First, consider what the Scripture doth say of them, what it doth say of pleasures, friends and Riches, the Scripture presents things as they are, and that tells you that they are but vanity of vanities, all is but vanitie.
Secondly, consider the judgements of others concerning them, who have bin on the stage of afflictions, 2and have abounded in good works whilest they lived but are now gone.
Thirdlie, consider what you will judge of them at the day of death, then men are awaked and see 3these things as they are indeede, and then they bemoane themselves that they have spent so much time in seeking after those things that will not profit them, and spent so little time in looking after salvation.
Iudge not of them as you finde them for the present, but likewise as you shall find them, for the time 4to come judge of al together.
Now for Sense, you must understand its double.
First, there is a Sense and feeling of the comfort of 1the Creature, as a man that is benummed with cold, is refreshed with fire, or a man that is faint and feeble in heart, is refreshed with Wine.
Secondly, there is a super-eminent comfort, proceeding 2from an apprehension of Gods favour towards us in giving these blessings to us.
There may bee an inward distemper which may make our ioyes to be hollow and counterfeit. There may be sadnesse of heart, when there is outward ioy, because there is an inward and Supereminent Sense, which affects the heart another way, & therfore Eccl. 2. 2. It is called, made Ioy, because we mind it not. It is the Ioy of Ioyes, and life of comfort, that is from within, that proceeds from the inward man; As the soule is strong in health, so it findes-more comfort both in externall and Supereminent comfort. Graces are to the soule, as health is to the bodie, the more and the greater they are, the more comfort they administer.
But yee may say, that the creature can administer O….its owne comfort, and of it selfe.
To this I answere, that there is an aptnesse and Ans.fitnesse in the Creature to comfort us, but yet it can yeeld no comfort without God, wherefore keepe your affections in square, have so much joy and delight in the Creature, as the Creature requires, and no more; If your affections hold a right proportion with their objects they are aright, therefore thus farre you may joy in the Creature and no further.
First, you may joy in it, with a remisse joy, ye may 1also sorow with a remisse sorow, ye may joy in it as if ye joyed not, & sorrow in it, as if ye sorrowed not.
Secondly, you may joy in them with a loose joy, 2& affection, as they sit loose to you, so you may sit loose to them, 1. Cor. 7. 29. 30. 31. Brethren the time is short, it remaineth therefore that those which have wiues bee as if they had none, that those that weepe, be as if they wept not, that those that rejoyce, as if they rejoyced not, and those that buy, as though they possessed not, and those that use this World, as not abusing it, that is, Let your affections be loose to these things. Take any of these outward things, you may cast your affection on them in a a loose manner, goe no further then this, the fashion of the World passeth away, yee may be taken away from it, and it from you, therefore affect it no otherwise then a transitorie thing, and with a loose and transeunt affection, willing to depart from it, whensoever it shall please God to take it from you.
Thirdly, you may love them with a dependant affection, they are things of a dependant 3nature, they have no bottome of their owne to stand upon, they onelyonly depend on God, and so you may love them as depending on him, eying the fountaine, and not the Cesterne from whence they flow, take not light from the Aire, but looke to the Sunne from whence it comes.
The third deceit is a false reasoning. Wee findit 3 …eipt.otherwise by experience: We see that a diligent hand maketh rich, and bringeth comfort, wee see that labour bringeth learning, and for the labour which wee take to get it, in recompence of it, it makes us happie.Ans.
To this I answere, that this clay me doth not alwaies hold, God breakes it many times, Riches come not alwayes by labour, nor comfort by riches, the labour profiteth nothing, Psal. 12. 71. Except the Lord build the house, they labour in vaine that build it. Except the Lord keepe the Citie, the watchman watcheth but in vaine. It is in vaine to rise up early, to goe to bedde late, and to eate the bread of carefulnesse, yee shall not reape the fruite ye expect, unlesse God bee with your labour. If Christ be absent, the Disciples may labour all night and catch nothing; but if he be present with them, then their labour prospereth, then they inclose a multitude of fishes; So when wee labour and take paines, and thinke to be strong in our owne strength, without Gods helpe, we go to worke with a wrong key which will not open, but if Gods hand be in the businesse, we doe it with great facility and ease, which God hath appointed we should doe. You may see this in Ioseph, God purposed to make him a great man; see with what facility he was made the governour of Aegypt, next to Pharaoh, without his owne seeking, and beyond his expectation: So it was with Mordecai, so with Dauid; God appointed to make them great, and therefore they became great, notwithstanding all oppositions. On the contrary, let man goe on in his owne strength, and hee shall labour without any profit at all: hence it is, that many times wee see a concurrencie of all causes, so that wee would thinke that the effect must needes follow, and yet it followes not, and if it doe follow, yet we have no comfort in it.
First, because God makes an insutablenesse and disproportion, betwixt the man and the blessing, as betweene Iudas and his Apostleship: a man may have tables well furnished, riches in aboundance, a wife fit for him, and yet have no comfort in them, because God puts a secret disproportion betwixt him and them.
Secondly, though there bee a concurrence of 2things, yet God may hinder the effect, sometimes for good, and sometimes for evill, as Elishas servant was readie in the nicke, when the Shunamite came to begge her possessions and lands of the King, 2. Kings 8. 5. 6. He was then telling the King, how Elisha had restored her sonne to life: So Abraham when he was to offer up his sonne Isaack, in the instant God sent the ramme to be tyed in the bush: So Saul when hee had purposed to kill Dauid, God called him away to Gen. 22. ….fight with the Philistins, and as God hinders the effect for good, so he doth for evill.
Thirdly, God doth it sometimes by denying successe unto the causes. The battaile is not alwayes to 3the strong. When there are causes, and the 'ffect followes not, it is because God doth dispose of things at his pleasure, and can turne them a contrary way, health and comfort, joy and delight follow not outward blessings, except God put it into them.
The fourth deceit is this, These things are certaine and present, but other things are doub…full and 4 Deceipt.uncertaine, wee know not whether wee shall have them or no.Ob.
To this I answere, it is not so, future, spirituall and Ans.eternall things are not incertaine, but th…se things which we enjoy here are; those things wee here enjoy, and wee also our selves, are subject to changes and alterations. Wee are as men on the Sea, having stormes aswell as calmes: Wealth and all outward blessings are but transitorie things, but faith and spirituall things are certaine, and endure for ever. Wee have an Almighty and unchangeable God, and immortall, incorruptible inheritance, which fadeth not away, reserved for us in the highest Heavens. In temporall things, who knoweth what shall bee to morrow? In them thou canst not boast of to morrow, but as for spirituall things, they are certaine, they have no ambiguity in them; But the maine answere that I give, is that here we must use our faith. Consider the grounds on which faith relies, and then the conclusions and consequences that arise from them: take heede to them, and be not deceived; If yee beleeve God to bee the rewarder of all those that trust in him, as you say hee is, why rest you not on him, why are yee not contented with him for your portions, why thinke you not him sufficient? If the Creature be God, then follow it, but if God be God, then follow him, and bee satisfied with him; Labour therefore for faith unfaigned, and walke according to it.
If then it bee vaine and sinnefull to seeke helpe and comfort from any Creature, or from Riches, and to thinke that they can make us live more comfortablie; Hence then consider the sinnefulnesse of it, and put it into the Catalogue of your other Sinnes, that formerly you have had such thoughts. Every one is guiltie of this Sinne, more or lesse: and this is a Sin not small, but of an high nature, it is Idolatrie.
In the times of ignorance, Sathan drew many men to grosse Idolatry, to worship stocks and stones, but now hee drawes them to another Idolatrie, lesse perceptible, and yet as dangerous in Gods sight as the other, who is a Spirit, and can discerne, and prie into it; Let us therefore examine our hearts, and consider how much we hauehave trusted the Creatures; Let us condemne our selves, and rectifie our judgements to judge of things as they are; Let us not think our selves happy for them; Let us not thinke our selves blessed in them, but onelyonly in Christ, because it is not in their power to make us happie.
If wee have so joyed in these, or loved them so, as to love God lesse, it is an adulterous love and ioy. Wee have no better rule to judge of adulterous love, then this, when as our love to the Creature, doth lessen our love to God.
Now, least wee bee deceived in our love to the Creature, I will give you these Signes, to know Signes.whether your love be right to it or no.
First, if your affection to the Creature cause you 1to withdraw your hearts from God. Ier. 17. 5. Cursed bee the man which maketh flesh his arme, and whose heart departeth from the Lord. It is a signe wee make flesh our arme, when wee withdraw our hearts from God, wee make the Creatures our ayme, when they withdraw us from God. 1. Tim. 5. 5. She that is a widdow indeed trusteth in God, and continueth in supplications night and day, this is a Signe that they trust in God because they pray unto him. Consider what your conversation is, whether it be in heaven or no, Phil. 3. 20. Our conversation is in Heaven. The neglecting and not minding earthly things, in the former verse sheweth him not to bee of an earthly conversation, the more our hearts are drawne from God, the more are they set and fixed on earthly things.
Secondly, consider what earthly choice you 2 Signe.make, when as these things come in competition with God, and Spirituall things, what billes of exchange doe you make, doe you make you friends of the unrighteous Mammon, not caring for the things of this World, when they come in competition with a good conscience, or doe you forsake God, and sticke to them?
Thirdly, consider what your obedience is to God, 3 Signe.whether his feare bee alwayes before your eyes, or whether Riches set you on worke or no: what mans obedience is, such is his trust, if ye obey God, then ye trust in him, and if yee obey Riches, then ye trust in them, and not in God.
Fourthly, consider what your affections are, nothing troubles an holy man, but Sin, the which makes 4 Figure.him seeke helpe at Gods hands, and not in these. On the contrary, nothing troubles a worldlie man, but losses and crosses, Sinne troubles him not at all, by this judge of your love to Riches, whether it bee right or no.
Thus much for the first generall Doctrine.
We come now to the second, which is this.
That Covetousnesse is to be Mortified, That Covetousnesse is unlawfull, all know it, the things therefore Doct.that will be usefull in the handling of this point, will 2be to shew you what Covetousnesse is, and why it is to be Mortified.
Now to shew you what it is.
Covetousnesse may bee defined to be a sinnefull desire of getting, or keeping money, or wealth inordinately.
First, it is a sinnefull desire, because it is a lust, as lusting after pleasure, is called Voluptuousnesse; It is also inordinate, the principle being amisse, and likewise the object. The principle is amisse, when we over-value riches, set a greater beauty on them then they have, and seeing them with a wrong eye, wee lust after them, by reason that wee over-value them, and thus to over-value them, is to lust after them, and to thinke that they can make us happie, is Idolatry. The object of it is as bad as the principle, when as th'end is either to raise us to a higher condition, or to fare deliciously every day, or else to spend them on some Lust, as well as to keepe them.
Secondly, it is of keeping, or getting mony, getting it inordinately, seeking it by wrong meanes, or 2of keeping it, First in not bestowing of it on our selves as wee ought, there is Tenacitie of this sort amongst men. Eecle. 5. 15 There is a sore evill under the Sunne, namely, Riches kept by the owners thereof, to their hurt, when as it is comely for a man to eate and drinke, and to enjoy the good of all his labours that hee hath taken under the Sunne, all the dayes of his life which God giveth him, for this is his portion, and thus to rejoyce in his labour, is the gift of God. Eccl. 5. 18. 19.
Secondly, thou in not giving to others, art too strait handed, having goods and seeing others to want.
The last and chiefe thing in the definition is, inordinately, that is, which is besides the rule. A thing 3is sayd to bee inordinate, when as it is besides the square that a man doth, and in doing thus, wee doe amisse.
Now this affection is sayd to bee inordinate in these foure respects.
First, when wee seeke it by measure more then wee should.1
Secondly, when we seeke it by meanes that wee should not.2
Thirdly, when we seeke it for wrong ends.3
Fourthly, when we seeke it in a wrong manner.4
For the first, we offend in the measure, when as we seeke for more then God gives us; that which God 1gives everie man, that is his portion here, Eccle 5. 18. and he that desireth, and withholdeth more then his portiō, is he that offendeth in the measure. Pro. 11. 24.
But how shall I know Gods will, and what my Ob.portion is.
I answere by the event, See in what estate and condition Ans.God hath set you; See what estate he hath giuen you, that is your portion, and with it you must be content, God hath a Soveraigntie over us, we are but his subjects, and must bee contented with what he gives us, you are contented with that your fathers or your Prince gives you, therefore you must receive that which God bestowes on you, with all humilitie, and thankefulnesse; If we bee soundly humbled, wee will confesse our selves worthy to bee destroyed, Eze. 36. 32. we will confesse with Iacob. Gen. 32. 10. That we are unworthy of the least of Gods mercies, that the least portion is more then we deserve. The Prodigall being humbled, was content with the least place in his fathers house, to be as one of his household servants, and so wee ought to bee content with that portion which God hath given us, be it never so small, because it is more then wee deserve, and if wee desire and seeke for more, this desire is Sinfull.
Secondly, as wee ought not to seeke wealth, more then is our due. So vve ought not to seeke it by unlawfull 2meanes, not by Vsurie, Gaming, Oppression, Fraude, Deceipt, or any other unlawfull meanes. I adde this of Gaming, because it is unlawfull, though it bee little considered, for it is no meanes that God hath appointed, or sanctified to get money by, because it is neigher a gift, nor a bargaine; I dispute not now vvhether playing for triflles to put life into the Game be lawfull, but of gaming with an intent to get and gaine money or wealth. This I say is unlawfull meanes, and such as have gotten monie by such meanes, are bound to make restitution.
Thirdly, vvhen th'end of our seeking after monie is wrong, then our affection is Sinnefull, as if wee seek 3it onelyonly for it selfe, that we may be rich, or to bestow it on our lusts, and make it our ends, and not for necessaries onelyonly, and so much as shall serve our turnes, when vve seeke it thus, vvee seeke it in excesse; Hee that desires money for a journey, desires no more then will serve to defraie his costes, and expenses in his journey; So if a man desires monie for any other end, hee desires so much as will serve for that purpose and no more; So in other things: Hee that is sicke, desires so much Physicke as vvill cure him, and no more. So wee ought to desire as much as will serve our necessities, and no more. Bt if vvee desire it for our ambition, pleasure, or any other by respect, this desire is Sinn…full and inordinate.
Lastly, it is inordinate, when vvee seeke in a vvrong manner, vvhichwhich consistes in these five particulars.4
First, vvhen vvee seeke it out of love unto it, and 1and this manner of seeking it is spirituall adulterie, Iames 4, 4. Yee adulterers and adulteresses, know yee not that the friendship of the world is enmitie with God, and vvhosoever is a friend to the vvorld, is an enemie to God; If vve be in love vvith it for its ovvne beautie, it is Sinfull, it is spirituall adulterie.
Secondly, vvhen as vve seeke it to trust in it, vvhen 2as we thinke wee shall be the safer by it, and make it our strong Tower, Yet hee that trusteth in riches shall fall, Pro. 11. 28. And therefore if wee have foode and rayment, wee ought therewith to be content, 1. Tim. 6. 8. and not to trust in uncertaine riches.
Thirdly, when as we be high minded, and thinke our selves to be the better men for it, when as they 3make us looke bigger then wee did before, as commonly those that be rich doe; Therefore 1. Tim. 6. 17. Paul bids Timothy charge those that are rich in this world, that they be not high minded.
Fourthly, when as wee seeke it to glory in it, as 4David, hee would number the people to glory and trust in them; this is sinfull, for hee that glorieth, must glory in the Lord, and not in them, 1. Cor. 1. 31.
When as wee seeke it with too much hast and eagernesle, when as all our dayes are sorrowes, travaile, and griefe, that our hearts take no rest in the night, Eccle. 2. 23. When as wee seeke it, not staying Gods leasure, such a desire is inordinate, importunate, and sinfull, 1. Tim. 6. 9. 10. Those that will be rich, that is, such as make too much hast to be rich, fall into temp…ation, and a snare, and into many foolish and hurtfull lusts, which draw men into perdition and destruction, and pierce them through with many sorrowes.
But now you will say, that riches are the blessing of God, and will demand of mee whether wee may not desire riches as they are blessings.
I answere, that it is true, that they are blessings, and reward of the feare of God, Pro. 22. 4. By humillity and the feare of the Lord, are riches and honor. Therefore it is said of David, that hee died full of riches. Abrahams servants reckoned them as blessings, Gen. 24. 35. The Lord hath blessed my Master greatly, and hee is become great, and he hath given him flockes and heards, silver and gold, men servants and mayd servants, Cammels, and Asses. Iacob counts them as blessings, Gen. 32. 10. And Christ himselfe saith, that it is more blessed to lend then to borrowe, to give then to receive, may wee not then desire them? To answere this, wee must know that there is a two-fold will or desire; First, a remisse will, which is rather an inclination then a will: secondly, there is a peremptory will, which is mature ripe and peremptory; with this latter will wee may not desire them, but with the former we may, 1. Tim. 6. 8. If wee have foode and rayment, Let us be therewith content; If any man hath a desire to be rich, yet having foode and rayment, Let him not so desire more riches, but that hee may be content with it.
Now there is a double content, The first is, as 1when a man is sicke (to expresse it by a similitude) he must be content, yet he may pray for health, and use meanes to get it with a full and perfect will, yet with a depending on Gods will. So wee being in want, may desire riches and wealth with a full will, sitting in the meane time quietly under Gods hand, and referring and submitting our will to his will.
Secondly, there is a content, wherein having sufficient for foode and rayment, wee suffer not our 2wills to goe actually beyond the limits which God hath set us; Therefore God hath promised outward blessings as a reward of his service, and propoundeth them as so many arguments and motives to stirre us up to feare him, and wee may desire them as his blessings, with such a desire as this, when as wee set bounds and limits to the Sea of our desires, which are in themselues turbulent, and to submit them wholly to Gods will. Christ being to die, had a will to live, yet not a full and resolute will, but a will subordinate to Gods will, Father if thou wilt, let this cup passe from me, yet not my will, but thy will be done. This will was but an inclination, and not a will; So we may will riches with a remisse will and inclination, but not with a full perfect will, that is, we may not goe about to get them, with a full desire and resolution.
But how farre may a man desire wealth, where Ob.must hee set limits to his desires, where must they be restrained?
I answere, that he may desire foode and rayment, Ans.hee may desire that which is necessary for nature, without which he cannot live and subsist; As a man may desire a ship to passe over the Sea from one Country to another, because hee cannot passe over without it; so a man may desire foode and rayment in the Sea of this life, because without it wee cannot finish that course which God hath prescribed unto us.
Now there is a three-fold necessity.
First, there is a necessity of expedience, as if a 1man hath a journey to goe, Tis true hee may goe on foote, yet hee may desire an horse to ride, because it will be more expedient for him; so you may desire with a remisse desire, so much as is expedient for your vocation and calling.
Secondly, there is a necessity in respect of your 2condition and place, as men in higher ranke and calling neede more then men of an inferiour degree, to maintaine their place and dignity; so they may desire to have more then they, so as they desire no more then will bee sufficient to maintaine them in that ranke and degree wherein they are placed.
Thirdly, there is a necessity of refreshment, and you may desire as much as is needfull for your necessary 3refreshment, as much as hospitality requires, so that you doe not goe beyond it. And in these three respects, you may desire God to give you as much as shall be expedient for you, because it is no more then nature requires.
Now besides this desire of things necessary, there is a desire of superfluity and excesse; this desire proceedes not from nature, but from lust, because that wee defire such wealth and to raise our estates, that we may bestowe it on our lusts. The end of this desire, is onelyonly to satisfie our lusts and pleasure, that like the rich glutton, Luke 16. Wee might be well clad, and fare deliciously every day. Many mens lives are nothing but playing and eating, and eating and playing, and are led alwayes in this circle.
To desire wealth to this or any other superfluous end, is very sinfull, and it must needs be so for these reasons.
First, because mans life stands not in abundance 1of excesse. Therefore in Luke 12. 13. 14. 15. When as a certaine man spake to Christ to speake to his Reason.brother to divide the inheritance with him, He said unto him, Man who made me a Iudge or a divider over you, and then bad the company beware of Covetousnesse, because that a mans life consisteth not in the aboundance of the things that he possesseth; That is, though you have never so much wealth, yet yee shall not live the longer for it. Your life consists not in it, no more doth you… comfort, for they will but please the sight of your eyes, they will not make you more happy then you are; Seeke not therefore superfluity, for your life consists not in aboundance. Hee is but a foole that thinkes that these things will make him happy, that these will make him rich, all that are not rich in God, are poore, and if they thinke themselves happy and rich in these things, they are but fooles.
Secondly, the desire of superfluity is sinfull, because Reason?it proceedes from an evill roote, but this desire proceedes from an evill roote and a bitter, that is, from lust. It comes not from Gods Spirit, which bids every man to be contented with food and rayment, nor yet from nature which seekes not superfluities, therefore proceeding from lust, it must needs be sinfull,
Thirdly, what you may not pray for, that you 3may not desire nor seeke af…er; But wee may not pray for superfluities, Pro. 30. 8. Give me neither povertie nor riches, feede mee with foode convenient for mee, not wi…h superfluities, &c. And in the Lords prayer wee are taught not to pray for superfluities, Give us this day our dayly bread, that is as much as is necessary for us and no more, therefore wee may not desire it. The seeking of more then is necessary, doth hinder us, as a show that is too bigge, is as unfit to trauaile as well as one that is too little.
Fourthly, it is dangerous, for it doth choake the word, and drowne men in perdition; Therefore it is 4Agurs prayer. Pro. 30. 8. 9. Give mee neither povertie nor Riches, feede mee with food convenient for mee, least I bee full and denie thee, and say, who is the Lord. Fulnesse and excesse is alwayes dangerous, Full tables doe cause surfets, full cups make a strong braine giddie: The strongest Saints have beene shaken with prosperitie and excesse, as David, Ezcchias, Salomon, they sinned by reason of excesse in outward things, It is dangerous to be rich. Therefore it is Davids counsaile, Psal 62. 10. Ifriches increase, set not your hearts upon them; A rich man cannot enter into the Kingdome of heaven, it is easier for a Cammell to goe through the eye of a needle, then for him to enter into heaven. For if a man be Rich, it is a thousand to one but that hee trusteth in his riches, and it is impossible that he who trusteth in his riches, shall enter into heaven.
Lastly, to desire superfluitie, must needes bee sinnefull, because that wee have an expresse command 5to the contrary, 1. Tim. 8. If wee have foode and raiment, let us therewith bee content; this is the bounds which God hath set us, wee must not goe beyond it.
If that it were lawfull for any man to have and to desire aboundance, then it were lawfull for Kings, yet God hath set limits to them, Deut. 17. 17 Hee shall not multiply horses, nor wives to himselfe, that his heart turne not away, neither shall hee greatly multiplie to himselfe, silver and gold, that his heart bee not lifted up above his brethren. God hath set us downe limits and bounds, how farre we shall goe, therefore to passe beyond them is sinnefull, but wee passe beyond them when we desire superfluities, therefore the desire of superfluitie is sinfull.
But may not a man use his calling to increase his Quaest.Wealth.
I answere, that th'end of mens callings, are not to gather riches, if men make this their end, it is a wrong Ans.end, but th'end of our calling is to serve God and men, the ground hereof is this. Every man is a member of the common Wealth; every man hath some gifts or other, which may not lye idle, every man hath some Talents, and must use them to his masters advantage, and how can that be, except ye doe good to men: Every one is a servant to Christ, and must doe Gods work, no man is free, every one is Christs servant, and must be diligent to serve Christ, and to doe good to men. Hee that hath an office, must bee diligent and attend it, every man must attend his calling, and be diligent in it.
If riches come in by your callings, that is, the wages, not th'end of our callings; for that lookes onelyonly to God, we must not make gaine th'end of our callings: There are many that make gaine their godlinesse, and th'end of their callings, Some preach only for gaine, others use other callings onelyonly for gaine, but if any man will makegaine th'end of his calling, though he may conceale and hide his end from men, yet let him bee sure, that hee shall answere God, the searcher of the heart for it. On the other side, if a man by diligence in his calling have riches following him, he may take them as a blessing of God bestowed on him, and as a reward for his calling. The diligent hand maketh rich. God will so reward it, not that we must eye riches, and make them our end. God makes a man rich, and man makes himselfe rich. God makes us rich by being diligent in our callings, and using them to h…s glory and mans good; he doth cast riches on us: man makes himselfe rich, when hee makes riches th'end of his calling, and doth not expect them as a reward that comes from God. I expresse it by Iacob; Iacob, he s…rved Laban faithfully, and God blessed him, so that he did grow rich, hee went not out of his compasse and Sphere, he tooke the wages that was given, and because that Gods end was to make him rich, God enriched him by his wages, as a reward of his service. The more diligent a man is in his calling, the more sincere & upright, the more doth God blesse him, and increase his riches; God makes men rich, when hee gives them riches without sorrowes and troubles, when as they come in with ease, and without expectation and disquiet. Man makes himselfe rich, when as there is great troble in getting, keeping, & enjoying them, when as he useth his calling to get riches, or when as he useth unlawful meanes. The method God useth to enrich men is this; He first bids them Seeke the kingdome of God, and the righteousnesse thereof, and then all these things shall be administred unto them as wages: We must looke to our duty, and let God alone to provide, and pay us our wages.
He that takes a servant, bids him only looke to his duty, and let him alone to provide him meat, drinke, and wages, we are seruants, God is our Master, let us looke to our duty, and leave the wages to him.
But whether may not a man take care to get wealth, Quest.is not a man to care for his estate, to increase it, and to settle it?
I answere, he may lawfully take care of it, observing Ans.the right Rules in doing it, which are these.
First, he mu…t not go out of his compasse, but walke Rule. 1within his owne pale, he must not step out of his own calling into other mens, and in his owne calling hee must not trouble himselfe with so much businesse, as that he cannot attend, or that may hinder him in his private service unto God: If he doe fill himselfe with too much businesse in his owne calling, or step into others callings, this is sinnefull and inordinate: If a man in his owne calling fill himselfe with so much businesse, that he cannot attend the things of salvation, that he is so much tired with them, that hee hath no leasure, or spare time to search his owne heart, and to doe the particular duties necessary to salvation, he then failes in this, and sinnes in his calling.
Secondly, his end must not be amisse, he must not Rule, 2ayme at riches, Abraham was poore, and so was Iacob, yet God made them rich and mighty, they were diligent in their callings, and God brought in wealth; God calles not a man to trust in himselfe, to make riches his ayme and end, to seeke excesse, superfluity and aboundance, to live deliciously, to satisfie our lusts and pleasures, our ayme must bee Gods glory, and the publique good, and then God will cast riches upon us as our wages.
Thirdly, let it be a right care, and not an inordinate Rule, 3.care, there is an inordinate care which checks the word, you may know whether your care be such an immoderate care or no by these three signes.
First, if you be troubled in the businesse you goe about, consisting either in desire, feare, or griefe, Signe 1.when as we either desire such a blessing exceedingly, or feare that we shall not have it, or greeve much for the losse of it.
Secondly, when wee feare we shall not bring our Signe 2.enterprise to passe, or attaine to that which we desire.
When wee are troubled at it, if it be not accomplished, and greeve when wee foresee any thing that Signe 3.may prevent it, care being aright, sets head and hand on worke; but when the affections are just & right, there is no tumult or turbulencie in them.
When is a man covetous?Quest.
I answer, that then a man is a covetous man, when Ans.as he hath desires arising in him, which are contrary on the former rules, and hee resists them not, or else resists them so weakely and feebly, that hee gets no ground of them; Hee sees no reason why he should resist them, and therefore gives way unto them. A man is not a covetous man, nor an ambitious man which hath covetous and ambitious thoughts, for these the holiest men have, but hee that hath such thoughts, and strives not at all against them, or else strives but weakely, he is a covetous and ambitious man. A godly man may have these thoughts and desires, but hee strives strongly against them, gets ground of them, and gives them a deathes wound, but the covetous man hee yeelds unto them, the godly man he gets the victory over them.
Now this covetousnesse is evill in it selfe; for first of all, it is Idolatry and spirituall Adultery, and then it is an evill and bitter roote, having many stalkes on it; he that doth doe any thing to hold correspondencie with it, he that doth belong unto it, to him it is the root of all evill, Luke 16. It keepes men from salvation, It chokes the good seedes sowen in mens hearts. Secondly, it must be mortified, for the vanity of the object is not worth the seeking, therefore in the 16 Luke 9. It is set downe in a comparison with the true treasure, and expressed in these foure circumstances.
First, it is called the Mammon of unrighteousnesse Circum. 1.and wicked riches; because it makes men wicked, opposed to spirituall blessings which are the best.
Secondly, it is least, because it doth least good, Circum. 2.it preserves us not from evill, it doth the Soule no good.
Thirdly, it is but false Treasure, it hath but the shadowe of the true, it shines as if it were true, but Circum. 3.yet it is but false and counterfet.
Lastly, it is not our owne, it is another mans, riches are the goods of others not our own, Luk. 16. 12. Circum. 4.and 10. 41. 42.
There are foure attributes given to riches. First, 1they are many things, and require much labour, Martha was troubled about many things.
Secondly, they are unnecessary, one thing is necessary. 2Thirdly, They will be taken from us; Fourthly, 3they are not the best, and therefore our desire after 4them should be mortified.
From hence bee yee exhorted to mortifie this Vse.earthly member, covetousnesse, which is Idolatry, a sinne unto which all men are subject: young men though they want experience of riches, are notwithstanding subject to this vice; but olde men are most subject unto it, though they have least cause and reason for it. Professours of religion are subject to it, many times it growes up with the Corne & chokes it, therefore use effectuall meanes to roote it out of your hearts.
First of all, pray to GOD not to encline your hearts to covetousnesse, it is impossible for man, but Meanes 1.easie for God to doe it.
Secondly, be humbled for Sinne, wee are so covetous Meanes 2.and desirous for money, because we were never humbled for Sinne so much as we should be, and this is the reason why many would rather let Christ goe then their wealth and riches.
Thirdly, use them to better purpose then heretofore yee have done, make friends with them, and Meanes 3.finde some better thing to set your hearts upon. Except you have a better Treasure, you will not vilifie and depart with these; Labour therefore for true Godlinesse with content, which is great gaines, 1. Timoth. 6. 6. which heales this malady, and takes away the false pretences of gathering, having, and affecting great riches.
FINIS.
End of the text · John Preston, Sins Overthrow (1633)