Seven Treatises, Treatise 5 · Chapter 11
CHAP. 11. Of the remedies againſt this worldly luſt: namely, Couetouſneſſe and exceſsiue louelove of riches.
BVt to ſet downe ſomewhat more clearly and diſtinctly for helpe and redreſſe of this ſinne of couetouſneſſe and worldly luſt, becauſe I hauehave ſomewhat largely ſpoken of the ſame: I could wiſh that the remedies and reaſons to redreſſe theſe many and dangerous ſinnes, (and to preuent the ſame,The ſecond point about this matter, hovv to redreſse it. where they hauehave not as yet broke out in many of Gods people) that the remedies (I ſay) and reaſons againſt them were well marked, and alſo the direction how to vſe them both, (as followeth) duly regarded. And to begin with the remedies which I will here ſet downe, they are foure, euen as the reaſons alſo are. Firſt, he that deſireth to be free from great blame and offence by the vſe of worldly goods, and conſequently to hold faſt his peace with God thereby, (as I know not what morall action is more to be deſired) let him looke to this as he would to the auoiding of the collicke or ſtone:The firſt remedie. That no man be hurt or ſuſtaine loſſe and danger by him; but let him throughly be perſwaded of it indeed, that he ought to do thus: as we are ſtraightly charged by the Apoſtle:1. Theſ. 4.6. See that no man oppreſſe or defraud his brother in any matter. So that, as we will be ſure that none ſhall wrong vsus, ſo farre as we be able to reſiſt it, (and therefore we need not be bidden to regard our ſelues:) ſo becauſe few of vsus will be carefull to ſee others with whom we deale, to inioy their right, but will be ready rather to plucke from them; therefore is this charge giuen vsus towards others (not a litle foiling to this ſinne of worldlines, if it be regarded.)
The benefit of this remedy.For then we ſhall be free from all the ſinnes againſt our neighbour, condemned in the eighth commandement (as far as we can diſcerne them) both in bargaining, (which are not a few) and alſo in other dealings with men, (which are almoſt innumbrable:) neither ſhall we deſire it in our harts, to iniure them, ſeeing the law that bindeth vsus is ſpiritual. And what a treaſure were it, ſo to mind this charge in all our dealings with men through the day, that we might hauehave the bleſſed and ſweet fruite of it at night, when we are to lie down? Oh, what liberty may ſuch hauehave, as look faithfully to this? (In like maner, do not ſorowes inough abide thē who reſtraine not their harts from ſuch iniurying of men with full reſolution?) Again, he who will be ſubiect to this charge of the Apoſtle, and couenant holily, to vſe this firſt remedie throughout his life, namely, that none ſhall ſuſtaine wrong or hurt by him; ſhall be free from many branches of couetouſneſſe: yea, he that is armed to do no euill this way, or if he hauehave, doth correct and redreſſe it, ſhall ſhew himſelfe to be a man that hath ſtrugled commendably with the world and earthly goods, and alſo to hauehave gotten great victory thereby. And therefore are there few ſuch; becauſe few do tie themſelues to ſuch couenants. Which kind of men, if they could be free from blame in many other things, yet ſhould they ſufficiently be branded for worldly and couetous, if they be found vnarmed againſt this.
The ſecond remedie is: not onelyonly that we hurt them not,The ſecond remedie: To do good to all. but alſo that we do them good. Which is to be vnderſtood of all with whom we hauehave to do. Euen as that Scripture teacheth, confirming this rule: namely, That we ſhould owe nothing to any, but this, That we louelove them.Rom. 13.8. The firſt ſort to vvhom vve ſhould do it. Princes. And this reacheth (and is of vsus to be performed) to foure ſorts of men: (1) to Princes: (2) to teachers: (3) our owne families: and (4) to others, our poore neighbours and brethren: to all which, we owe a ſeuerall duty not to be neglected. For breuity ſake to our Chriſtian Prince we owe tribute and other duty by our goods,Rom. 13.7. as we ſee it to be required of vsus both in peace and warre. About which I ſay no more but this, that as all drawing backe and vnwillingneſſe to performe duties neceſſarily impoſed, is euill: ſo this is not a ſmall blemiſh, when ſuch as go for good Chriſtians, do commonly contend and raiſe ſtrife about their payments, and do not rather proportionably diſcharge the ſame with willingneſſe. The next is,The ſecond: Gods miniſters. 1. Cor 9.14. Gal. 6.6. to the vpholding and maintaining of the Miniſterie and the Goſpell preached: which due, they who being able, are not ready to diſcharge, but draw their neckes out of the coller: beſides that, they ſhew they are neither friends nor fauourers of that holy ordinance of God; ſo they proue, and that too truly, that they reape ſmall benefite by the preaching of the glad tidings of it.The poore mans duty in this caſe. So that euen the poore who are able to giuegive nothing, are in no better caſe, if they be not in affection and good example with the beſt and forwardeſt, in token, that if they had abilitie, they would not be behind others in that duty.
The third ſort to whom we owe this, To make thē partakers of our goods,The third: Our family. are our owne familie, as wife, ſeruants and children: who muſt hauehave this performed by vsus, to hauehave all good neceſſaries prouided them at our hands, as foode and rayment, with what ſoeuer elſe conuenient for them; that they may be the better incouraged and more inabled to liue chriſtianly, and to walke in their callings diligently and chearfully. And if we be occaſions to them of neglecting their duties, by pulling from them any of their neceſſarie helpes, yea if we hauehave not a care to ſee that they inioy them; we in ſo doing, ſhew our ſelues worſe then infidels. And yet on the other ſide,1. Tim. 5.8. will not the Lord allow vsus to fall into any other kind of ill dealing,Note. as coueting that which is anothers, or irreligious ſeeking to increaſe our owne for the maintaining of our charge: but that care and trauell of ours, in our particular calling, which auoideth both theſe; (that neither religious worſhipping and ſeruing of God be neglected of vsus, nor our neighbour wronged nor iniuried by vsus) that is the manner of prouiding for our families, which is beſeeming and meet for vsus.
The fourth and laſt ſort of them which ought to hauehave a part in our goods,The fourth: The poore. (ſo that the giuing of that to them which we owe them, may helpe to hinder and abate couetouſneſſe in vsus:) this laſt ſort, I ſay, are the poore,Deut. 15.11. whom we ſhall alwayes hauehave among vsus (as our Sauiour ſaith) that we may do good to them. Ioh. 12.8. Not to hurt them.Therfore much more we muſt take it as graunted, that we may in no wiſe hurt or wrong them, which we may not offer to any other, (though with ſome, all is fiſh that commeth into the net (as they ſay;) and they care not who forgo it, ſo that they may hauehave it.To ſhew compaſſion to them. Iam. 2.13.16.) We muſt know further, that to theſe we ow mercy and compaſſion: and that, in this manner, namely, to giuegive them for their preſent need: to lend to them for their vpholding in their trade: to beare with them when they hauehave it not to pay at the due time: and to remit it to them altogether, when they cannot, and yet faine would diſcharge it: and to helpe them vp againe who are decayed: (Alwayes looking to this, that the ſubtile and ſlouthfull be excepted.Lay ſomewhat aſide for this purpoſe. 1. Cor 16.1. 1. Tim. 6.18. 2. Cor. 9.6. 2. Cor. 8.7. Rom. 12.) And for the performing of theſe duties, let ſomewhat be layd aſide as God bleſſeth vsus, either quarterly as we receiue it, or otherwiſe, as God bringeth it to our hāds; not thinking the tythe of our gaine and ſauings in the yeare to be too much for them. The Apoſtle willeth men to be rich in good workes and not nigardly; & God cals Giuing a grace. And know we, that the Lord loueth this, that we do it with chearfulneſſe, and (where much is not) that the widowes mite was highly accepted. And thus I hauehave ſhewed who are the perſons, and in what maner our hearts ſhould be inlarged towards them. And this briefly be ſayd of the ſecond remedie againſt a worldly and couetous heart: which being layd with the firſt, ſhall not be found a ſmall meane to diſfigure and maime ſuch a ſinne: eſpecially, when they ſhall both go with the other two which follow.
The third remedie. To take heed that riches be not meanes to dravv vsus to ſinne.And theſe do concerne our ſelues, as the former teach vsus how to deale with others. The firſt of them is, that they hurt vsus not: that is, that they be not meanes to draw vsus to much ſinne, which will as poyſon in the body, worke vsus much euill. And this they may do, as well in thoſe that hauehave them, as they may in them who ſeeke, and cannot come by them. In thoſe who hauehave and inioy them, the danger is to be feared, which Salomon ſpeaketh of: that they be not to vsus as they be to the moſt, our ſtrong holds. The riches of a man, Prou. 18.11.ſaith he, are his ſtrong holds: and make him, as the Apoſtle ſaith, to be high minded. For thus he writeth to Timothy: Charge them who are rich in this world, 1. Tim. 6.17. Riches puffe vp the mind. VVhat comes of it.that they be not high minded. For if they puffe vp our minds, and make vsus ſwell, they will draw vsus on to any ſinne: as licentiouſneſſe, idleneſſe, vanitie and boldneſſe in euill, whiles we thinke we hauehave that which will beare vsus out, and hold vsus vp againſt any which might riſe againſt vsus; vntill the fruits of them breake forth in vsus more bitter then gall or wormewood. Againe, they will make vsus worldly, prophane, nigardly, diſcontented: for he that loueth ſiluer, ſhall not be ſatisfied with it: and he that loueth riches, ſhall be without the fruite of them, Eccleſ. 5.9. Alſo they will fill vsus with ſlauiſh feare of loſing and forgoing them: and what will inſue of this bondage, but a weariſome and tedious troubleſomneſſe? that they will not ſuffer vsus to reſt; but (as the flies of Aegypt, which with no beating off, did ceaſe to diſquiet the people) with care and penſiueneſſe will torment vsus waking, and with fearfull dreames ſting and wound vsus ſleeping, yea breake off our ſleepe altogether, when we ſhould take and inioy it: till, as a moth, which taketh away the beauty of a garment, they conſume and eate vp all the ſpirituall grace that was in vsus?
This is ſome part of the hurt that riches may do vsus, euen as they do procure and bring all theſe with many other to the men of the world; as agreeable to Salomons words:Eccleſ. 5.12. I hauehave ſeene an euill ſickneſſe vnderunder the Sunne: riches reſerued to the owners thereof, to their euill. Theſe ſinnes therefore, with their like, and the woe that they bring, if we will wiſely and carefully preuent and auoid, (as who doth not ſee, that great diligence muſt be vſed for the ſhunning of the ſame?) we ſhall helpe in good ſort to breake the necke of this couetouſneſſe: which otherwiſe will beare ſway in vsus, howſoeuer the name of it be odious to vsus. Now ſuch as hauehave not riches in any plenty, but are poore,Sinnes of the poorer ſort, about riches. may hauehave worldly minds as well as the other; and are more like to couet, to be diſcontented, fret, and to uſe vnlawfull ſhifts to come out of their wants: whereby no ſmall hurt doth inſue vntounto them. All which,Hovv to auoid them. true Chriſtians muſt learne to reſiſt and withſtand, and to ſee what allowance God affoordeth them, and not what their greedy appetite would deſire. And beſides other meanes by which they reſiſt, let them labour in their calling diligently, both they which want, and they who hauehave much: for that becommeth vsus all well, ſo as with it we prouide, that we be not hurt by the worldly goods, that is, by diuerſe ſinnes which they cauſe, whereby we ſhould vtterly diſgrace our profeſſion. And thereby and by no better way, we ſhall proue that we are not couetous, while we arme our ſelues againſt al ſuch euils as riches do cauſe men to commit for the exceſſiue louelove that they beare to them: a great number of the which I hauehave ſet downe. And this of the third remedie.
The fourth and laſt is this:The fourth remedie: That vve prouide, that vve be bettered by our vvealth. that we not onelyonly prouide that we be not hurt by them, but alſo that we looke to it carefully, that we be much bettered by them towards Gods ſeruice, more then if we wanted them. For although poore and rich are commanded to conſecrate themſelues to God, yet they may beſt do it, who hauehave moſt helpes thereto. And who can deny,Pſal. 16. The vvealthy hauehave more helpe to godlineſſe, then others: More time and freedome to religious exerciſes. that in the wealthy eſtate there are many more helpes hereto, then are to be found in the needie and poore, (this being graunted, that both ſorts feare God, with whom onelyonly I hauehave here to deale)? For firſt, they hauehave more time and freedome then theſe, to all exerciſes of religion and the worſhip of God, both publicke and priuate: I meane, they may ofter inioy the preaching of the word, hauehave recourſe to reading, Chriſtian conference in good company, meditation alſo and prayer: (which, how great helpes they be to the keeping of a ſetled courſe in godlines, hath bin before ſet downe:) whereas the poore, beſides that they ſhall looke to themſelues commendably, if they be not diſcouraged and made impatient by their wants; ſo they cannot for the moſt part, take the benefit of the afore-mentioned helpes in any ſuch ſort as the other may.
Now if any here will obiect and ſay, (as indeed he may,Obiection: Moſt are worſe for their wealth.if he marke the courſe of the moſt wealthie at this day, yea euen of thoſe who will ſeeme religious:) That theſe benefits of God do rather draw mē away from feruency and forwardneſſe in a godly life, then further and helpe them thereto:Anſwer: I anſwer, that if it be ſo,Such are bad vſers of good things. it is the ſinne of the perſons who are ſo vnthriftie vſers of Gods bleſſings, and their groſſe vnthankfulneſſe to him, who do thereby prouoke him to take away his bountie from them, or to giuegive it them in his wrath and heauie diſpleaſure. For I am ſure the Lord teacheth them the contrarie, namely: that where much is beſtowed, there much ſhall be required: and that this is the end of the abundance of all good things which he giueth vsus, that we ſhould ſerue him with ioyfulneſſe and with a good heart. Deut. 28.47.Indeed, as men go to worke in the world who hauehave receiued great riches at Gods hand, it is hard to proue, that they be moſt fruitfull: but let ſuch know that their account ſhall be the greater. Therefore, the obiection being thus anſwered, it remaineth cleare and without controuerſie, that men who hauehave receiued greater outward benefits of God then others, may and ought to be the better for them to God-ward (as from whom iuſt cauſe of care and thought taking is remoued) then the poorer ſort, who lie open to them both.
This good therefore we muſt ſee that we do to our ſelues, who hauehave receiued of him the commodities which many of his deare ſeruants do want,As vve proſper outwardly, ſo ſee that our ſoules thriue. that we hold the profeſſion of our hope with ioy from day to day, that we may ſay it truly, that our ſoules are much more well liking by the abundance or neceſſaries of this life which we hauehave: or elſe, we ſhall neuer be able to free our ſelues from the blemiſh of worldlineſſe. But if this grace accompany the three former in vsus, we ſhall well declare that we nouriſh an heauenly mind, and labour againſt this great ſin of coueting & worldlineſſe.
But to go further: our riches ſhould do vsus other good, beſide that which I hauehave ſpoke of.VVhat further good our riches may do vsus. Luke 16.9. For we ſhould make them our friends to helpe vsus into euerlaſting habitation: ſo our Sauiour counſelleth vsus, ſaying: Make you friends of your riches: and that is, by laying them vp in the Lords hands while we be carefull to beſtow them on Gods poore Saints. For thus, we giuing them to the poore, do lend them vntounto the Lord, and do (as it were) put them in his hands: and ſo whatſoeuer we lay out, ſhall plentifully be payed vsus againe, euen an hundreth fold, Mar. 10.30.in peace (which paſſeth vnderſtanding) in this life; (though not alwayes in riches againe) and in the world to come, eternall life. Yea verily, ſuch acts ſhall not be forgotten, but ſhall be witneſſes and teſtimonies of our faith: (for why do we giuegive but becauſe we beleeue in the liuing God,Heb. 11.6. who is a plentifull rewarder of all that ſeeke him, and the ſauiour of all that beleeue in him?Reuel. 14.13.) and the workes of ſuch ſhall follow them. Euen thus ſhould we do ourſelues good with them: and therefore we muſt not thinke all too little for our ſelues and thoſe which are ours.Men make thē ſelues drudges for their children. And it will one day be wiſhed, that we had thus done good to our ſelues by them, rather then to be ſeruants, yea ſlaues to our children in prouiding greedily for them, (for it ſo falleth out with the moſt) while we dare ſcarcely take any part of our goods to honeſt and neceſſarie vſes, leſt we ſhould thereby plucke from them: therein verifying the ſaying of the wiſe:Eccleſ. 5.15. This is an euill ſickneſſe, that in all points as we came, ſo ſhall we go: and what profit hauehave we, that we hauehave trauelled for the wind, that is, in vaine and for nothing? Oh the good that many might do with their goods (I ſay not, to others, but euen to themſelues) if they were carefull to beſtow well but ſome part of that which they hauehave!
But this is no place to bewaile ſuch caſes: neither hauehave men almoſt any eares to heare, or hearts to lament ſuch neglects of duty. To conclude therefore this laſt remedie againſt couetouſneſſe and worldlineſſe, the monſter of many heads: euen this good, which I hauehave ſayd, we might do to our ſelues with our riches (eueryevery one in his ſeuerall eſtate, who is able to giuegive and hath no need to receiue:The fruite of all theſe remedies.) which if we did carefully looke to, who ſeeth not, how it would chaſe away the groſſeneſſe and daunger of this foule ſinne? And therfore much more if all theſe remedies be vſed: (1) that we do no man hurt: (2) but good, as occaſion ſhall be offered: (3) nor hurt our ſelues by them, but benefit our ſoules; we may be bold to aſſure our ſelues that we ſhall diſgrace couetouſneſſe in vsus, one of the greateſt miſchiefes that the Diuell can worke vsus. For if we did take heed, that no man in any dealings might charge vsus iuſtly with vnmercifulneſſe or iniuſtice; nor our owne conſciences: if our hand and our heart did go where we are bound to releeue and diſcharge duty:Note. and if we did wiſely ſhunne the ſinnes which by riches we are prouoked vntounto (as needleſſe ſpending, and nigardly ſparing, and their affinities) and take benefite to our ſoules, and by more religiouſneſſe looke after the life to come; we ſhould bind this ſinne in bands and chaines, which will otherwiſe breake our hearts with griefe, and drowne both ſoules and bodies in vtter deſtruction.
And the poore (whom in this argument I hauehave litle mentioned:Direction for the poore. who are not therefore free from couetouſneſſe, though they hauehave no great ſtore of riches) ſhall beſt teſtifie, that they be not (as the moſt of their condition) tainted with this ſin, if they hold faſt innocency, contentation, yea thankſgiuing: that is, if they hurt not others by ill ſeeking goods; but be content with their eſtate, though it be meane, and thankefull to God for it, ſeeing they deſerue not euen the pooreſt eſtate. For of both, this may be ſayd: If their conuerſation be in heauen, that is, gouerned by heauenly rules, then may they well go through their dealings on the earth. And ſeeing the ſnare is in vaine ſet for that which hath wings: therefore, they flying and mounting with the wings of watching, meditation and prayer, ouer the ſnares which are layd for them, ſhall ſafely auoid the deceipts of him who ſeeketh to intrap them. And this be ſayd of the remedies againſt worldlineſſe and couetouſneſſe: the reaſons follow briefly, which ſhould diſſwade vsus from the ſame.
The firſt is: ſeeing we cannot inioy them long,The firſt reaſon. VVe cannot inioy our wealth long. Luke 16.2. but either they ſhall be taken from vsus, or we from them: and yet this ſhort time is alſo vncertaine, as in the parable of the ſteward is declared, to whom it was ſayd (euen as it were vnlooked for:) Come, giuegive an account of thy ſtewardſhip, for thou mayeſt be no longer ſteward. This is the ſlipperie eſtate of all things here below: as by Scripture is proued, all to be vanity;Eccleſ. 1.1. and by experience which teacheth what alterations and changes there are eueryevery where, both by death and otherwiſe: which while it is layd to heart, and ſeriouſly thought on, doth much quaile the pride of life in vsus: and therefore alſo will weane vsus from the louelove of the world, and to the contempt of it.
The ſecond reaſon is: ſeeing the riches of this world are not our owne,Riches are not our ovvne, but borrovved. Luke 16.12. but borrowed, as our Sauiour Chriſt ſaith: If ye hauehave not bene faithfull in another mans goods, who will giuegive you that which is yours: where he likeneth them to things that a man borrowes of his neighbour. Now we ſee, that no man maketh reckoning of that which is another bodies, as his goods & ſubſtance: if he valew his eſtate, he counteth himſelfe neuer the richer for that which he oweth, and is euer about to pay it backe: and the honeſter man will be the more carefull to reſtore it: but to flouriſh and beare it out with another mans goods, and occupie with them when they are required and called for, it is neither the part of a wiſe man, nor of one which loueth quietneſſe and peace. Now then, for vsus to buſie our ſelues endleſſely and griply about wealth, as though it were our proper heritage, when the owner is eueryevery day calling for it,1. Tim. 6.6. what madneſſe is it to be counted? And yet if it were our owne, it were the ſmaller riches; godlineſſe is the great: and though we are occupied about many things, yet that one is neceſſarie.
2. Tim. 2.4.And if he that goeth to warre, doth not intangle himſelfe with the affaires of this life: ought not we much more to be free from ſnaring of our ſelues with the goods of this world, when neither they are our owne, and when we are called to another maner of battell, where they are ſure to get no victory who are intangled in the world? But theſe words [mine and thine] are ſo commonly in our mouths, that we giuegive manifeſt proofe thereby, that although we know that our goods be borowed, yet we do not greatly remember or thinke vponupon it; and that we are tied with ſuch louelove and liking to them, that we price them farre aboue thoſe which are our owne proper goods indeed, I meane,Knowledge and grace, our proper goods. knowledge and grace. But let this be inough to the wiſe, that for this very cauſe they ſhould louelove them litle: becauſe they be but borrowed.
3 If vve be not faithfull in the ſmaller, much leſſe are we in the greater.The third reaſon, which ought to perſwade vsus to vſe the world ſoberly, that ſo we may not be tainted with worldlineſſe, is this: For that if we be not faithfull in this, (which is but litle in reſpect of the great and pretious treaſures of ſaluation and happineſſe) we will not, neither ſhall be faithfull in them, but ſhall ſhew our ſelues not too meane as we beare the world in hand when we profeſſe, that we ſeeke eternall life by the Goſpell preached: but ſhall proue that all our prayers, confeſſions of our ſinnes, and hearings are in vaine, and that we ſhall be neuer the better for them. And what a point of madneſſe were that?Luke 16.10. And yet our Sauiour affirmeth it to be ſo, ſaying: He that is faithfull in the leaſt, he is alſo faithfull in much: and he that is vniust in the leaſt, is vniuſt alſo in much. And who doth not ſee it to be ſo? For he that will wound and trouble his conſcience for a litle commoditie, will he not much eaſilier do it for a greater? and he that will ieopard his ſaluation for a penny, will he not much more do it for a pound? and he that will hazard it for a pound, will he not do as much for an hundred?
Obiection.Neither let any obiect this: That ſome will indanger themſelues by a great robberie,Anſwer. who will not hauehave their hand in ſmall pilfring. For, as that is no proofe of faithfulneſſe in the perſons: ſo it cannot ouerthrow Chriſts words which cannot be reſiſted, that is to ſay; If a man will make ſhipwracke of conſcience and credite for a ſmall benefit, he will do it much more for a greater. A great and maine reaſon doubtleſſe,The abuſe of riches, a heauy vvitneſſe againſt men. why a man ſhould be true and truſtie, plaine and ſimple in and about worldly things, and commit no vnrighteouſneſſe, neither offer any iniurie to inrich himſelfe thereby; when that ſhall be an vtter diſcharging him of the fauour of God, and a fruſtrating of all his hope of heauen and happineſſe. Therefore if we looke for any benefit by Chriſt, any comfort by the Goſpell, and any communion with the Saints, and in a word, if we looke to reape any fruite of our holy profeſſion; looke we to it, that we be reformed in this part of our conuerſation; and if we deſire to vſe well and rightly things ſpirituall which are the chiefeſt, let vsus not be looſe, or (which is worſe) vnconſcionable in theſe earthly things which are the meaneſt.
The fourth and laſt reaſon to perſwade hereto, is this: that we ſhall giuegive an account, as of other things which we hauehave done in our life,VVe ſhall giuegive an account. whether they be good or bad; ſo eſpecially of our getting, vſing and forgoing of our goods and commodities: as appeareth by the parable of the talents,Math. 25.14. deliuered to be occupied, till it ſhould be demanded how they were imployed:Luke 16.2. Hovv it ſhall be demanded. and by that of the ſteward, who was called to giuegive an account of his ſtewardſhip. The account which ſhall then be demaunded, ſhall be according to the doctrine which hath bene ſet downe in the foure remedies: namely, whether we hauehave not vſed them to the hurt and iniurying of others: and how long, and wherein. And ſecondly, whether we hauehave done good with thē, as we in conſcience hauehave ſeene our ſelues bound to do, and as occaſion hath bene offered. Thirdly, whether we hauehave not our ſelues yeelded to commit ſome noiſome and fearefull ſinnes, for and by occaſion of them, which we ſhould not otherwiſe hauehave bene bold to do. And laſtly, whether we hauehave bene furthered by them to euerlaſting life.
By this we ſee, we may not deale and behaue our ſelues about theſe earthly commodities, as we ſhall thinke good: for we are but ſtewards and diſpoſers of them, as the owner our Lord and maiſter hath appointed. Wherein as we hauehave failed, we ſhall hauehave litle cauſe to reioyce, conſidering that whatſoeuer we hauehave gotten and gained, yet the worſt is behind:Note. euen our account giuing, which we ſhall not be able to yeeld, no not one of a thouſand. And though I deny not, but there is mercy with the Lord, Pſal. 130.4.and plentifull redemption: yet it is, that he may be feared of vsus for the time to come, in occupying our goods and talents as he hath commaunded: and it is alſo for them that tremble, when in remembring and thinking how ill they hauehave vſed them,Ier. 8.6. they ſay penitently within themſelues, What hauehave we done? But to the reſt ſhall be tribulation and anguiſh, when they not wiſely caſting their reckoning before, ſhall be vrged to it by the Lord, they being vtterly vnready for it. In this regard therefore, as in all the former, we ſee good cauſe to withſtand carefully this ſinne of worldlineſſe.
Theſe are the remedies,Direction how to vſe the remedies and reaſons. and reaſons which perſwade to giuegive a foile to this couetouſneſſe: now heare the direction in few words, how to vſe them both. For although we know them, yet if they do but ſwimme in our braine, and be talked of now and then, they ſhall be ſo farre off from doing vsus the good they may do, that we ſhall the rather deceiue our ſelues with a falſe conceit of practiſing them, when yet we remaine drowned in ſome groſſe point of worldlineſſe ſtill. Therfore it is neceſſarie, that we nouriſh and retaine a mind willing to ſee and find out what is amiſſe in vsus this way: and then, as the ſins of this kind are moſt daungerous and many; that therefore we force our ſelues from day to day to ſtoupe and ſubmit our ſelues in an honeſt and good heart, to vſe theſe remedies, and be perſwaded by theſe reaſons, till we find eaſe by them, through practiſe of them: that is, a ready mind to vſe the world ſoberly and aright, and deſirous (leſt we ſhould deceiue our ſelues through ſelfe-louelove) both to learne by the publicke miniſterie, and by our priuate reading, as alſo by the helpe of any faithfull brother, (which can ſhew vsus) what blemiſh remaineth to annoy and hurt vsus. Thus vſing both remedies and reaſons from time to time, (for this muſt be no worke of a dayes or a yeares continuance) with feruent prayer to God both to ſee and caſt out ſuch excrements, we ſhall not need to doubt, but that we ſhall be bleſſed in our worke.
A preoccupier.And yet this I will adde: (becauſe I know that the matter which I hauehave ſet downe for the redreſſe of couetouſneſſe, will ſauour but harſhly in the taſt of worldly minded Chriſtians) that I do not in all that I hauehave ſayd, ſpeake or except againſt any libertie that God alloweth his people, about the vſe of the world (for ſome will be ready ſo to gather.This forbiddeth the vſe of no lavvfull liberties.) For concerning skill and wiſedome in mens trades, dealings and occupyings, I am ſo farre from counting them points or properties of couetouſneſſe, that I hold them for comely ornaments, if they be not choaked and ouer-growne with the weedes of their corruptions.As in particular. Yea I ſay more, that ignorance and vnskilfulneſſe (if ye except the contrarie extremities: ſubtilty and craftineſſe) is one of the greateſt occaſions of euill dealing among men. Alſo I deny not but that forecaſting and thrifty prouidence in a familie,Gen 41.35.36. is both lawfull and meete, and that no more be ſpent, then for neceſſarie and comfortable vſe; to make prouiſion alſo of things needfull in the fitteſt time, ſo as it be without fraudulent dealing in fore-hand bargaines; alſo good husbandrie, warineſſe in their doings, ſure bindings of men in their contracts and couenants; and ſufficient ſecuritie (for mortalitie ſake) euen betwixt the beſt, by writings or witneſſe; and a taking heed of ſuretiſhip (as Salomon willeth) that one be not vndone by another;Prou. 6.1. diligence alſo in mens callings; with ſuch other like: religion and Gods word alloweth them all.
Note.And all to this end, that the more outward dangers a man can auoide, the more free he may be to liue godly. But ſeeing it falleth out commonly, that the wiſeſt are the worldlieſt, and theſe fore-mentioned liberties are much abuſed of earthly minds, and ſuch do too eaſily paſſe their bounds, and much nigardly nipping go vnderunder the cloake of frugalitie and honeſt ſparing; therefore theſe fore-mentioned liberties (which being well vſed, are alſo commendable vertues) grow into ill report among the ignorant and vnſtayed: which otherwiſe are not reproachfull, neither deſerue any blame. And this I hauehave ſpoken to meet with an obiection, which might riſe in the minds of ſome by occaſion of that which went before. And if this content them not, they ſhew themſelues iuſtly to be ſuſpected of worſe meaning, then in their obiection they pretend.
As for them who ſay: If they had riches they might ioynt their enemies, and ſtand againſt them, and do many other things which now they cannot for want of them; it is not worth the anſwering. For God doth not giuegive theſe his bleſſings to men to beſtow them on their luſts,Titus 3.14. but to profitable and neceſſarie vſes. And where men do not make that reckoning of them, and learne not to be maiſters ouer them rather then to be ſeruants and ſlaues to them; what one among a thouſand is the better, but the worſe for them? And therefore to a reaſonable man I would ſay: What if we could in diet and apparell, countenance and controling of others, flouriſh and pleaſe our ſelues, alſo in other iolity, libertie and exerciſe? what were we the better? All men ſee, that we may want theſe better then the pairing of our nailes, and that we may pleaſe God better without them, and that we ſhall not hauehave ſo many things to let and hinder vsus, if we be free from them. We hauehave promiſe of ſufficiencie, if we deſire to liue vnderunder his gouernemnt: and without that, curſed is all plentie. But here an end of this matter.