The Arraignment of Covetousness, Sermons

The Arraignment of Covetousness · Sermons

p. 1LUKE, Chap. 12. Ver. 15.

And he ſaid unto them, take heed and beware of Covetouſneſſe.

THis Chapter containes in it an excellent and a divine Sermon of our Saviour, to an innumerable multitude of people, gathered together; ſo that they trod one upon another: In which Chapter, to give you the generall Summe of it, you may obſerve three things.

1. A Sermon begun, in the beginning whereof our Saviour exhorts to a double vertue: 1. Sincerity or ſimplicity of heart, contrary to hypocriſie, and the leaven of the Phariſees, which in the firſt place he wiſheth them to take heed of, Verſ. 1. p. 22. Magnanimity, to deſpiſe and contemne all difficulties that may occurre, in the free, ſincere, and ingenuous profeſſion of a mans religion, not to be afraid of any difficulties, no, though they go as faire as death, Verſe 4. 2. This heavenly diſcourſe of our Saviour is interrupted, by the unmannerly admittance of them which came to this ſpirituall meeting with carnall hearts, they came to Church to heare Sermons, but their minde was upon their eſtate, and on outward things; and therefore one of the company, a worldly man, propounds a queſtion to our Saviour, which he anſwers.

1. The queſtion propounded is in the 13. Ver. And one of the company ſaid unto him, master, ſpeak to my brother, that he divide the inheritance with me: his brother, it ſeemes, had the advantage of the poſſeſſion, and he thought our Saviour was a good man, and it might be eaſie for him to do a good office▪ he, not regarding the imployment our Saviour was about, troubles and interrupts him with this unſavoury motion.

2. Our Saviours anſwer is, partly by his reproving, rejecting, condemning of the motion, in the 14. Verſe: And he ſaid unto him, man, who made me a judge or a divider over you? my office is of another nature, and the meaneſt Judge in the world can arbitrate this; It is not fit to leave the Word of God, and to ſerve tables, no not in a work of charity; there are things of a higher nature; but then,

2. He contents not himſelfe with this reproof, p. 3but improves this unſeaſonable importunity, and takes the opportunity of conveighing a very ſeaſonable doctrine or exhortation upon this occaſion, that ſtrikes at the very root of the diſeaſe which lurked in this man, and ſo more generally dehorts from covetouſneſſe, which he conceived was the ſpring of this mans diſorder. Now that is,

1. Backed and replicated with a ſtrong reaſon, in thoſe words, for the life of man, or the happineſſe and content of man, conſiſts not in the abundance of that he poſſeſſeth: the world is miſtaken in it, it is not that which makes a man happy, or that which will give a man true content, ſo I take the meaning of the word to be, although the world promiſe much.

2. As it is backed with a ſtrong reaſon, ſo it is edged and illuſtrated with a ſweet Parable; The great rich man he had a great crop, and be thought himſelfe what to do, to pull downe his barnes, and build them greater, and ſing a requiem to his ſoule, the iſſue whereof was, Thou foole; and ſuch are all they which ſet up their reſt here, and thinke that the life of man conſiſts therein, and that happineſſe depends thereon.

3. As our Saviour condemnes, and reproves, ſo he improves the unmannerly proceedings of this man, and takes occaſion to continue his heavenly Sermon, wherin I ſhall diſtinguiſh but theſe two things.

I. Our Saviour goes on in the occaſionall argument, which this mans requeſt concerns. Secondly, p. 4he intentionally adds ſomthing that was in his own minde to convey, and that is added to the former occaſion.

In the occaſionall argument there be theſe two branches, and I ſhall but onelyonly mention them, and deſire you at leiſure to peruſe the place, becauſe in this place, and that paralell to the 6. of Matthew, is ſcarce the like argument handled in the whole book of God, nor all the wit of man cannot have more excellent ſuggeſtions.

1. He revokes his diſciples from worldly-mindedneſse, by many excellent incomparable arguments, Verſ. 22.

2. He provokes them to heavenly-mindedneſſe, in the 31. Verſe, wiſhing them not to ſeeke theſe things, but the kingdome of God.

II. He proceeds to his former intentionall thoughts, wherein he commends eſpecially two excellent vertues to all his diſciples.

1. Watchfulneſſe, in the 35. Verſe, that they would always keep a watchfull poſture, preparing for, and expecting the comming of the Lord, to be fitted for it, whenever it ſhould be, ſooner or later, ſudden or otherwiſe, and this is,

Propounded and preſſed, and then iterated and inlarged.

It is propounded and preſſed, 1. From the condition of a duty, which being diſcharged, makes a man bleſſed, in thoſe words, And if he come in the ſecond or third watch, and finde them ſo, bleſſed are thoſe ſervants. 2. From the miſery that will follow upon the neglect hereof, in the following p. 5words, If the good man of the houſe knew what houre the thiefe would come, he would watch, &c. 2. It is preſſed from the condition of their maſters comming, which is expreſſed to be ſudden, no man knowes the houre; and thus farre our Saviour hath propounded and preſſed this argument of watchfulneſſe. 2. Upon a particular occaſion he doth reiterate and inlarge the proſecution of this very argument: the occaſion is expreſſed in the 41 Verſe, Peter ſteps in, and puts the queſtion, not ſo unmannerly as before, but proper enough for the Auditory: Maſter, ſpeakeſt thou this parable unto us, or to all? This gives our Saviour occaſion to re-inforce his former exhortation, wherein are the ſame arguments I mentioned before, partly from the fel…city in the diſcharge of this duty, how happy and bleſſed is that man, that when his Lord commeth▪ ſhall finde well doing, preparing and fitting himſelfe for that meeting; and then the miſery and the wofull condition of the evill ſervant, who inſtead of giving a portion to his Lords ſervants, ſhall preſume his maſter will not yet come, but delay and prolong the time, and fall to beat and abuſe his fellow-ſervants. I conceive in this place, and other places of Scripture, where this evill ſervant is mentioned (beſides the generall notion of any that carrieth himſelfe diſorderly) I ſay, it hath a particular intention againſt that evill ſervant in particular, that Antichriſt, whom the Lord ſhall deſtroy with the breath of his mouth, and abandon with t… brightneſſe of his comming, finding him drunke w… the bloud of the Saints, This evill ſervant, I ſay, will be in a very p. 6evill and ſad condition. Our Saviour farther expreſſeth this by adding one thing concerning the meaſure of this evill, that will befall the unfaithfull ſervant, and he propounds it as a rule of the miſery, the miſery wilbe great; as this is done more out of knowledge, he which knoweth his maſters will, which ſinneth hypocritically, againſt the light, againſt conſcience, thoſe will have a double ſhare in the miſery, and it will be more fearefull to them: it will be ſomething mitigated to them which knowleſſe, yet bad enough, as is expreſſed in the 47 and 48 Verſe. This was the firſt vertue that our Saviour exhorts unto, watchfulneſſe and carefulneſſe to prepare that they may not be ſurprized with his ſudden comming.

2. The ſecond vertue our Saviour exhorts unto, is ſpirituall wiſdome, although there be ſome ambiguity in ſome interpreters, either meekneſſe or ſpirituall wiſdome, it is agreed upon.

There be two things wherein this is recommended in generall.

1. In bearing unbrotherly oppoſitions; and our Saviour tels them, that this is that which muſt be expected, and may be preſaged and fore-ſeen. 1. It muſt be expected, Verſ. 49. for our Saviour tels them plainly, that he came to ſend fire on the earth; and not to make a carnall peace, but to conveigh the light of the Goſpell, the events whereof would breed combuſtions, wicked men oppoſing the preaching of th… Goſpell, and of the godly; and this is made ev… by thoſe which are neareſt to them, in the ſame houſe, Verſe 52, 53. Our Saviour p. 7prepares them with this before-hand, that they may meekely and wiſely beare unbrotherly oppoſitions. 2. In which this meekneſſe conſiſts more particularly, to forbeare brotherly contention: Or, as ſome interpret it, it may rather be expreſſed thus, to take care to make peace with God ſo much the more, agree with thine adverſary, it may commend brotherly conjunction: for thoſe which are brethren, they ſhall meet with oppoſitions in the world, they had not need to devoure one another: Or, as many interpreters ſay, that adverſary is God, which, while we are in this world, we ſhould make our peace with, ſince we can have ſo little peace in the world; therefore our Saviour puts his ſervants in mind, that it is a great point of wiſdome, at the leaſt, to make their peace with God, that they may have ſweet comfort from him in the middeſt of all bitterneſſe in the world. I omitted one thing that I ſhould have ſpoken, in oppoſition to the two things that muſt be expected, which the condition of the Goſpell will produce, and that may be preſaged, in the 54. Verſ. And he ſaid unto all the people, &c. If men were but ſo wiſe to obſerve thoſe prognoſtications of grace, and the way of the times of the Goſpell, as they are to prognoſticate the face of the heavens, when they ſee the evening faire and red, they preſage faire weather, and on the appearance of a cloud, fowle weather: if men were ſo wiſe in the face of Scripture, they might fore-ſee when calmes and ſtormes are likely to fall, when they are like to fall into oppoſition p. 8and affliction, and ſo wiſely might prepare and arme for the ſame.

Out of all give me leave to mention one thing needfull, from the unſeaſonable and rude motion of the worldly-minded man, interrupting our Saviours Sermon with an earthly queſtion, viz.

It is no new thing nor ſtrange, that men ſhould bring carnall hearts to ſpirituall duties.

You are not ſecure by being in the houſe of God, by hearing Sermons, but you may be full of carnall thoughts, if you be not carefull to purge them out, you may be thinking of your houſe, moneyes, or trade, talking, or bartering about worldly things, and ſo turning the Church into an Exchange, or you may be gazing after poorer things, this bodies faſhion, or that bodies dreſſe, but every one ſhould be carefull of that. To omit all other things, I ſhall onelyonly faſten upon one obſervation, and propound that, ſo as it may be comprehenſive to take the very ſubſtance of the truth, of the whole doctrine that our Saviour propounds, and I ſhall expreſſe it thus.

Doctrine. Covetouſneſſe is a vice that is hardly diſcerned, it is a ſubtill one, it is a vice largely ſpread, it is a generall one, it is deeply rooted and riveted in the ſoules of men, and will hardly be beaten off with many reaſons and arguments much working and chaſing, it is a vice that is highly to be abhorred, of a very foule nature and conſequence; and therefore a vice that all that will be Chriſts diſciples ſhould be very curious to obſerve, and cautious to avoid, toward and fence themſelves againſt.

p. 9You ſee every one of theſe contained and intimated in the very words of our Saviour, although I might have made ſo many ſeverall obſervations, yet I choſe rather to contract all into one; And I hold it very expedient ſo to do, that if a man can but remember the point, he may carie away all the maine things that are ſaid concerning it, though he may forget other particulars, yet he may have the maine in the obſervation: But before I enter into the explication of the point, I ſhall 1. Premiſe one caution: there be three ſorts of men which happily may be here, that may take ſome offence at this doctrine, taking things with a wrong hand, and hearing them with a wrong eare, which are delivered right.

1. The prodigall man may laugh in his ſleeve, and be tickled, thinks he, I am ſhot-free, this Sermon concernes not me, I am not guilty of that ſin, the world knowes it, and I proclaime it well enough, and this may pleaſe him, and ſo harden him, while he ſtands jeering at another man that walks contrary to him.

2. The frugall man, he is cleane contrary, he is a ſober and a good husband, and he thinks it his wiſdome to be ſo, as indeed it is, in a vertuall way, and with moderation, but he is offended, and thinkes this may touch him many wayes, taking that to himſelfe which is aimed againſt covetouſneſſe, as though it were ſpoken to him.

3. The liberall man, he may take ſome offence, which is in the right path and line of vertue, he may receive ſome prejudice, becauſe he is not p. 10onelyonly free from extremes, but is conſcious of the contrary vertue, and ſo he may dance upon the rope of confidence, and be ſecure in that one vertue, as though he need no more; whereas a man may have one vertue, and be liable to many reproofes, not being out of the gun-ſhot, therefore he ſhould not be confident, of that one, but rather extend himſelfe to every one. And I deſire every one of theſe whom it may concerne, that they may by this caution be adviſed to take heed of offence or ſcandall, which may hinder them in their way.

2. And ſo I come to the explication of the point, wherein I ſhall propound,

1. Something concerning the name, covetouſneſſe.

2. Concerning the nature, and ſo ſhall indeavour to cleare the thing,

Firſt, by a diſcription of it, what it is.

Secondly, by a diſtribution of it, according to the ſeverall kinds and ranks of it.

Thirdly, by a ſhort deſignation of the properties of it: not ſuch as might make ſignes and characters of it, but ſuch onelyonly as I expreſſed particularly in the point.

1. This onelyonly I ſhall note concerning the name, covetouſneſſe, (for I cannot well go about to define any thing, what it is, except firſt the name be agreed upon; for names and words play faſt and looſe, and ſo the definition muſt varie, according to the latitude of the words.) To omit all Metaphors, and ſuch which are farther off, p. 11there is a threefold latitude of this word.

1. It is taken in a large ſenſe, and ſo it comprehends all inordinate deſire, more than that which is properly called covetouſneſſe, or which our Saviour aims at in this place, covetouſneſſe or concupiſcence after any thing, it may reach to all things inordinatly deſired: As for example, to mention but three creatures, that there may be concupiſcence after, honour, luſt, and riches: Now we have nothing to do with it after this large ſenſe.

2. It is taken in a ſtrict ſenſe, which I deſire not to make uſe of, though it is uſed by ſome Divines, as indeed every one will have his owne apprehenſion, and yet there is no great difference: for my part, ſo long as things are agreed on, I ſhall never make contention about words, for that were but to hinder all knowledge.

Know therefore, ſome take the word more ſtrictly than is neceſſary, they would have covetouſneſſe to be an inordinate appetite onelyonly in regard of keeping and ſaving riches, and not to reach to getting of them.

3. I take it here in a moderate indifferent ſenſe, and ſo it is all inordinate deſire toward riches in that exceſſive way, our affections and inclinations being ſet on them inordinately: I take covetouſneſſe in that middle ſenſe, which comprehends both deſiring inordinately, and getting inordinately, and ſaving inordinately: either deſiring, getting, or ſaving inordinately, this is covetouſneſſe.

And this being premiſed concerning the word, I ſhall in the ſecond place indeavour to expreſſe p. 12the nature of it, firſt, in a briefe deſcription, which I promiſe not to be accurate in, becauſe it is not eaſie to define it accurately, for an accurate definition ſhould have nothing but the meere eſſentials, and all the eſſentials, which is wonderfull hard in all things, eſpecially in morall things, but rather a rude draught or deſcription, which may be ſufficient for ordinary underſtandings, and for the generall uſe of men: What I conceive ſufficient for the nature of the thing, I expreſſe it thus.

Covetouſneſſe is a morall vice, or an inordinate affection toward riches, or worldly things, whereby the whole heart of man is inclined exceſsively thereto, and inordinately carried towards them, ariſing from a judgement perverted, and producing perverſe fruits or actions.

There bee two things to bee dilated and inlarged in briefe, for it will be neceſſary to lay the foundation thoroughly, becauſe the true underſtanding of this comprehends all that ſhall be built upon it: As there is in all deſcriptions, the generall nature and the particular nature wherein the formality of the thing conſiſts. So it is in this deſcription, for it containes,

1. The generall nature of this, it is a vice, and a morall vice.

1. It is a vice: for there be two kinds of diſpoſitions which the ſoule of man is capable of; there is a crooked diſpoſition and a ſtraight; that diſpoſition of the ſoule which is right in the right frame, toward any thing, that diſpoſition is vertuous, p. 13and there is a crooked diſpoſition, and that is, when the ſoule is not in its right temper, and that is vice, being not in the rank of vertue, which is a commendable ornament that beautifies the ſoule, but in the rank of vice, which is a ſtaine and a ſpot that defiles and ſhames the ſoule.

2. It is a morall vice. There be two ſorts of vertues and vices, intellectuall, and morall; wiſdome is an intellectuall vertue, and ſo all the pregnancy of the intellectuall part of the underſtanding, theſe excellencies of the underſtanding are intellectuall vertues, but this is none of thoſe, but a morall vice, there be morall vices which corrupt mens hearts, the inclinations of their ſoule being corrupt, their underſtanding, and the will and affections are corrupt, and this is of that nature, it is a morall deformitie: Now in a morall vice there be theſe two things which are moſt principally confiderable, and I ſhall briefly touch them, becauſe I would have this deſcription, though rude, yet uſefull, not onelyonly for deſcribing this particular thing, but for any man to frame a deſcription of vertues or vices by.

Two things are moſt conſiderable in a morall vice.

Firſt, the ſeat of it, and that is the ſoule of man, and the ſoule univerſall; and ſo it is,

1. Formally, in the will and affections, which are the proper ſeat of every morall vice or vertue. I conceive the will and the affections are in reality the ſame, and without all queſtion, according to the generall opinion of all the learned, the proper p. 14ſeat of every morall vice or vertue is in the affections, in the right or wrong temper of the affections or will; when the will is right ſet, it hath attained to vertue; when it is wrong ſet, it hath attained to vice: therefore I choſe to deſcribe it principally to be an inordinate affection; yet withall I added ſome other things (becauſe there is a generall pollution of the ſoule by this vice) although the proper ſeat be in the will, yet it hath an influence into, and defiles the reſt of the faculties: and ſo it is,

2. Radically, in the underſtanding, for there is no deformity in the will and affections, but there is a concurrent diſtemper in the underſtanding, it framing a wrong judgement and opinion, for that is the radix whence the affections are miſ-led and miſ-informed; and as all vertues, ſo all vices are formally and radically in the underſtanding, and all the reſt of the faculties of the ſoule; ſo they are,

3. Vertually, in the actions; for the propenſity of the ſoule towards vertues or vices, towards right or wrong, is manifeſt in ordinate or inordinate acts; I ſay, in the actions, though vice be ſeated formally in the will, and radically in the underſtanding, yet it appeares vertually in the actions.

Secondly, the ſecond thing conſiderable in a morall vice or vertue, is the ſtate, nature and qualities of them, wherein you may obſerve two things. 1. The line, or horizon, that divides betwixt vertue and vice. 2. The rule, by which we p. 15finde out this line. The line that divides betwixt vertue and vice, I expreſſe thus: when a man keepes the golden path of mediocrity, then a man is in the right line of vertue, when his wayes are equinoxiall, even, when he ſwerves from this, his affections, and ſo his actions, depending on them, ſwerve, either to the right hand, or to the left, either to exceſſe, beyond the line; or defect, ſhort of the line; then is an aberration from the line of vertue, and ſo a man is in hazard of vice.

2. The rule of this mediocrity: The Philoſophers, as the Naturaliſts obſerve, found no other compaſſe to finde out the right line, that when vertue runs even, as wiſdome ſhall direct; the truth is, it muſt be the voice of judgement and diſcretion that muſt judge of all morall vertues; to preſcribe the path of the affections, a right and due temper muſt be kept; and that they may be in a due temper, all muſt be deſcribed by wiſdome: But to ſpeake more Theologically; it is the will of the wiſe God that is the rule of mediocrity, which is written partly in his owne breſt, in the holineſſe of his owne nature, as the way that men muſt walke in; partly written in our hearts, ſo farre as they come into right reaſon, to be judged either as reaſon is originally right, or rectified. In time of innocency, reaſon was a competent judge, becauſe it was not depraved; and full of light and beauty, all darkneſſe being diſpelled (by thoſe heavenly beames) which did ſerve for the guiding of a mans life, but now nature is corrupt, and it is as hard to have right reaſon, as it is to ſay what mediocrity p. 16is, therefore I add in the third place, written in the word, as the will of God is written in his owne breſt, in the holineſſe of his owne nature, and in our hearts; ſo all vertue is but an extract of ſomething in the mount, according to that patterne which is left written in the word, God revealing to his people his will, and the way of holineſſe, which is pleaſing and acceptable to him, that muſt be the judge and rule by which we muſt diſcerne the line of mediocrity, wherein vertue conſiſts, ſwerving from which in the one, or defect in the other, is vice. And ſo much concerning the generall nature of it, that it is a vice, and a morall vice.

2. Now to add ſomething concerning the particular, that which makes the formality of this vice of covetouſneſſe, that you may diſcerne it from other vices, I would propound but two things.

1. Something more generall; conſider the Object, and the Act towards that Object.

1. The Object; for every kinde of vice or vertue receives its ſpecies from the Object: now the Object is riches, the obliquity of it is by way of exceſſe, as the obliquity of the ſoule inmatters of pleaſure is luſt or wantonneſſe, in matters of honour is pride or ambition: Covetouſneſſe is the obliquity which is in reſpect of riches and worldly goods, that is, when we are carried towards them inordinately, aiming at more than is competent: what is competent, may be judged by nature, what is neceſſary and ſufficient for nature, may be p. 17judged by reaſon, what is reaſonable, may be judged by faith, now to be deſirous, and covet, and luſt after more than ſuch a competency, to go beyond competency, beſides neceſſity, reaſon or faith; this is a vicious diſpoſition toward riches, this is all I ſhall ſay in generall concerning the object, that it is a vice, the exerciſe whereof gives a vicious tincture and perverſe inclination to the ſoule, when it hath to deale with riches; onelyonly let me add by way of caution, moſt of all, both Philoſophers and others, make covetouſneſſe to be a vice in the defect, not in the exceſſe: I am hard to believe, but it is the exceſſive carriage of the ſoule towards riches, but this is eaſily reconciled; if men conſider vices with relation to vertue, take the exceſſe and the defect as they ſtand in the habit to vertue, then covetouſneſſe is a defect to liberality; for liberality is the moderate ſeeking after riches and uſing of them, prodigality is the exceſſe, and covetouſneſſe prevaricates from the rule in the mount, in, or by way of defect, exceſſe, being ſomething oppoſite: but if you take it according to the object, as they ſtand in habit with the object: for my owne pait, with ſubmiſſion to others, I conceive that covetouſneſſe is rather in the exceſſe, than in the defect, in forcing the ſoule to worldly things, when a man is like the woman in the Goſpell, that had a ſpirit of infirmity, bowes downe toward earthly things: prodigality is a defective carriage, when a man regards them not with due moderation, but throwes all out at windowes: upon the point they come both to the p. 18ſame point and iſſue, and what I have ſaid of this, may be ſaid of all vertues and vices.

2. More particularly, the exorbitance of this covetouſneſſe may be apprehended, partly by the oppoſition in which it ſtands to other things, partly in its owne proper temper and diſpoſition. 1. For the oppoſition, there be two things to which covetouſneſſe is oppoſed in the ſame ranke, reſpecting the ſame object of riches, it is oppoſed to,

1. Liberality, in all the ranks and degrees; and,

2. To prodigality; I onelyonly note this by the way, although we generally mention but one vertue upon the line in matter of eſtate, and that is liberality; yet this liberality may have a threefold latitude, it may comprehend three diſtinct branches, the diſtinction of which may be taken diverſe wayes.

The loweſt rank to which covetouſneſſe is oppoſed to liberality, is frugality; he which is frugally liberall, which hath but a meane eſtate, and in a meane buſineſſe, though he be ſparing, yet he keepes the character and temper of vertue, according to the proportion of the eſtate, nature, and condition of his buſineſſe.

The middle ſtory to which covetouſneſſe is oppoſed to liberality, is that we call moderate liberality, that is in thoſe which have but ordinary eſtates, and in ordinary caſes, to be ſimply liberall, and not to aime at great proportions in ordinary caſes, men of ordinary places, ordinary liberality is the true character.

The higheſt ſtory is magnificence, to be more p. 19than liberall, to exceed proportion, either taken from proportion of a mans eſtate, as a great man is not liberall, except he be magnificent, proportionable to his eſtate, or to the thing, the buſineſſe he is about to act; a man is not liberall to the publike good, which is barely liberall, if he be not magnificent according to his eſtate, and proportionable to the publike good, it is not right; for magnificence is the true temper of liberality, which magnificence may be taken in reſpect of two ſeverall things.

1. In regard of the perſon in whom it is: there be perſons which are of meane condition, it is enough for them, according to their eſtate and condition, to be frugall; and ſo they ſhall carrie themſelves vertually, though they goe no farther than frugall liberality, with reſpect to their meanes and condition. Others, which are of a middle ſort, it is not enough for them to be frugally liberall, but they muſt be liberally liberall, or els they come within the compaſſe of covetouſneſſe; though it be not ſordid and baſe covetouſneſſe, yet they are not without the verge. The laſt rank are thoſe which have fulleſt eſtates; it is not enough for them to be frugally liberall, nor liberally liberall, they will not avoid covetouſneſſe, except they be magnificently liberall, ſtill to keep the proportion: if he which hath a great eſtate, doth no more than he which hath a meane one, or an indifferent one; he doth covet baſely, becauſe he doth not magnificently, as his eſtate affords.

2. In regard of the ſeverall caſes, and ſo there p. 20be three ſeverall caſes, in which theſe ſeverall ranks may be conſidered, and accordingly expreſſed.

1. Triviall and ordinary caſes, and there frugall liberality is ſufficient.

2. Great and neceſſary caſes, and there liberall liberality is to be expreſſed.

3. Vrgent and extraordinary caſes, and there, according to a mans proportion, magnificent liberality is required.

I remember an obſervation that the Rabbins have, it may be it may pleaſe ſome of this auditory, but in a perverſe way; I deſire there may be no miſconſtruction; they give this rule, to have every man carry himſelfe according to his eſtate, the thing they ſpecifie is in matter of cloathes, or apparell; they would have every man keep to his eſtate, and yet they allow of ſome exceſſe, and ſome defect, yet ſo, as liberality may rule: the thing is this, cloath thy wife above thy eſtate, cloath thy children according to thy eſtate, and cloath thy ſelfe beneath thy eſtate; they allow exceſſe on the one ſide, and defect on the other, and ſo upon the point they are made even; if there be exceſſe in one, moderation in another, and defect in another, that makes the ſupply; the thing I note it for, is not for the particular, but for the generall, according to the three ranks how we may regulate our ſelves, according to the three rules, and thoſe according as the caſe requires, whether in a way of frugality, liberality, or magnificence: I give but this rule proportion to that, p. 21for matter of diet and apparell, an ingenuous frugall liberality is commendable, rather keep within the compaſſe, it is the beſt rule of vertue that can be given in this caſe, becauſe the exceſſe, or inclining to exceſſe, doth but foment vice, as exceſſe in diet, ſloathfulneſſe, which hinders and impaires the intellectuall parts, exceſſe in apparell is but a flag of pride, and an inclination to it: therefore in thoſe things the beſt rule is, to keep the temper of frugality, go in a liberall way, not ſordidly, but in a way of frugality, rather under, than above a mans eſtate.

There be ſome other things, wherein the character of liberality lieth, to be obſerved, I will mention but two; towards the diligent labourer, and towards the neceſsitated begger, and there go a little beyond the compaſſe of frugality; be not penurious, pinching the labourers wages, and beating it downe, or the poore tradeſ-mans ware: do as you would be done by; for it may be better almes, and baſer covetouſneſſe, to grate upon the poore labourer, beat downe the hire upon the poore man that ſelleth his commodity, ſo as he cannot live; herein goe in an ingenuous liberall way.

There be other things that characterize magnificence, in all publike ſervices, which are for the publike good, for the good of the Church, or the advancement of the glory of God; for the good of the common-weale, or the ſervice of the King, and the ſupporting his State and Honour, the beſt way is to baulk a frugall way, tranſcend a meere p. 22liberall way, and Araunah-like, go in a magnificent way, rather beyond our ſelves; for it I abate ſomething below the rule in diet and apparell, I ſhall have ſcope to exalt my ſelfe above my ſelf in the publike good; this was the firſt thing to which covetouſneſſe is oppoſed to liberality; comming ſhort thereof is, when a man forbeares to go according to the rule of vertue, and keeps aloof off.

2. On the other ſide, covetouſneſſe is oppoſed to prodigality, it is ſo farre from comming ſhort of the rule of moderation, that it exceeds, the golden line is a free, ingenuous, liberall uſing and ſpending theſe things, as diſcretion ſhall preſcribe: but when a man is beyond the bounds, careleſſe for matter of eſtate, riches, throw all away in a night, upon dice or vaine courſes, the extremity is in the exceſſe.

2. But now, beſides the oppoſition, the proper temper and diſpoſition of covetouſneſſe doth beſt characterize it, it doth infect the whole ſoule, although formally it be,

1. In the affections; an inordinate affecting, and a love towards money, love of having much, immoderate deſire, and immoderate griefe and vexation, if he have them not; immoderate feare, if there be any danger of loſing them; it may be circumſcribed by any of theſe inordinate affections, it is the deſire, or love, either of them will expreſſe it fully, immoderate or inordinate love to riches, affecting of them, that is the defilement of the ſoule, in regard of the affections.

p. 232. In the apprehenſion radically, it is in the underſtanding, which ariſeth from ſome miſconceit in the underſtanding; I will but mention one or two of the maine. In the underſtanding an overweening of worldly things; a man thinks there is a great deale more good and excellency, more deſireable, and more conducible towards his happineſſe and content, than indeed they do; he hath an erroneous opinion concerning the excellency of them, if he did not eſteeme them ſo highly, he would never affect them ſo deeply; for a mans affections depend upon his opinion.

There is another root of bitterneſſe, and that is atheiſme, or infidelity, or diffidence, when men are poyſoned with a low eſteeme of Gods providence, thinking Gods Word is not to be taken heed of; they dare not truſt Gods providence, but themſelves, and their own ſolicitous care, for providing for themſelves, dare not give any allowance to Gods providence; theſe are the maine roots of covetouſneſſe in the underſtanding.

3. It manifeſteth it ſelfe in perverſe actions, the actions are depraved.

1. The thoughts are tainted with caring immoderately, alwayes plodding, running with thorny cares, vexing and tormenting the ſoule with deſires, that he is continually upon the rack with carking and caring thoughts.

3. His ſpeeches are perverſe, a thouſand to one if his breath ſmell not of earth, all his talke is of his worldly buſineſſe, how he may compaſſe ſuch a poſſeſſion; if he would ſhew but as much p. 24love to God, as he doth to his mammon, it were well.

3. His deeds, they alſo are polluted.

There be two maine actions which are inordinate, getting, and having.

1. Getting, falling on inordinate courſes, riches muſt be had, however they come by them, by faire or foule play; covetouſneſſe is a ſnare put on by the devill and our owne corrupt luſt, which makes us venter (when we ſee a bait) upon any inordinate action.

2. Saving and keeping will be inordinate, he will be pinching and penurious, ſcarce enjoying what he hath; it is a death to part with any thing, he parts with ſo much bloud out of his veines, as pence out of his purſe; it goeth to his heart and ſoule: inordinate getting, keeping, and ſaving; this is the firſt thing, I add but a ſecond.

2. As covetouſneſſe infecteth the whole ſoule, ſo the inordinateneſſe of it appeares in the exceeding

in what love requires, and is either

Of God,

Our ſelves, or

Neighbour.

The inordinateneſſe of it ſhewes it ſelfe eſpecially in the affections; and this I ſhall expreſſe in all theſe three things.

Firſt, that is apparent covetouſneſſe, and weares the livery and cognizance of covetouſneſſe, when it neglects what love requires, and is either againſt religion, or juſtice, or charity, thoſe that ſtick not to treſpaſſe on any duty of love, p. 25I will mention all under that name, are deeply guilty,

1. When men feare not to treſpaſſe on the love of God, and of holy duties, love worldly things ſo, as they will diſpenſe with the love of God, trample on Gods backe, breake all rules of piety, rather than not come to his covetouſneſſe.

2. When a man tramples moſt unnaturally upon the love of a mans ſelfe, that which hee oweth to himſelfe; he will ſpend no time on his ſoule, to feed that, for feare hee ſhould have too little for the world. Nay, hee will ſtarve his ſoule, and body alſo, to ſave charges, that he may grow rich, and ſcrape togeth…r theſe outward things, he cares not though hee pinch himſelfe, and thoſe that belong unto him.

3. When the love of the world is predominant, above the love of his neighbour, that hee can breake the law of juſtice or charity, break the law of juſtice, ſo that he will wrong, defraud, cozen, or cheat his neighbour any way, or dammage him, accounting all to be fiſh that comes to his net, ſo it may but feed his covetouſneſſe: this is an inordinate affection toward riches clearely, the very diſeaſe and leproſie ſticking in his fore-head. And not onelyonly when men breake the law of juſtice, but when they break the law of charity, that can with-hold what they ought, or might do, or are called upon to do in that way, wither his p. 26hand from giving almes, ſtraiten him from his own fleſh, it is death with him to part with any thing; in a word, when he can diſpenſe with the love of God, himſelfe, and his neighbour, breaking the duty of love, juſtice and charity; and all for the love of money; this is a cleare character of inordinateneſſe after riches, and worldly things.

p. 27LUKE, Chap. 12. Ver. 15.

And he ſaid unto them, take heed and beware of Covetouſneſſe.

THus of the deſcription of the nature of covetouſneſſe; I ſhall add a word concerning the ſecond.

2. The diſtribution of it: and ſo it may receive a diſtribution, or diſtinction, three wayes. 1. In regard of the ſubject. 2. In regard of the ſtate in which it may be. 3. In regard of the degree.

I. In regard of the ſubject, there is a double kinde of covetouſneſſe.

1. It may be incident to the godly, as a concomitant, being the relick of originall ſinne, the ſeeds of all vices are in him, and ſo there is a naturall propenſity ſtill remaining towards covetouſneſſe, even in a godly man; but it is but a concomitant, it doth not beare ſway at all in him; for in ſome meaſure it is ſubdued and mortified; although it may be ſomthing, more or leſſe, towards predominancy. It may be conſidered in a godly man p. 28as diligent…y oppoſed, a godly man is upon his watch, if there be any root of bitterneſſe in him, which inclines him towards covetouſneſſe, he will watch over it, and oppoſe and ſet himſelfe againſt it, he will keep a narrow watch over his ſoule, becauſe he is conſcious of his inclination thereunto.

2. The other kind of covetouſneſſe is incident to a wicked man, and it is in him predominant, he is a ſervant, and a ſlave, he mak…s it his calling, he gives himſelfe over, and ſubjects himſelfe to it, it rules him, for he is wholly bent that way, but this admits of ſome differency; viz. even in a wicked man it may be ſometimes inraged like a flame, with infinite fury, ſo that it beares downe all before it, ſometimes alſo it may be reſtrained, there may be reſtraining grace in a wicked man, that keeps him from exorbitancie, though there is no ſaving grace, to mortifie it, and ſo it retaine the ſame nature of covetouſneſſe: herein he is like the Foxe; the diſpoſition of Foxe is to devoure when he is in the chaine, yet he devoures not the Lambs, becauſe he is chained; a wicked covetous man may have the ſame wild diſpoſition in him, which is naturall, but God may bridle & curb him from acting, and keep him in faire termes, that he is not ſo outragious as many are.

II. Another diſtinction of covetouſneſſe is, in regard of the different ſtate of covetouſneſſe in thoſe perſons where it is, godly or wicked men, there is no eſtate wherein it is, but it is a crime, be it in the loweſt eſtate; 1. Somtimes covetouſneſſe may be criminall, as it may be ſubſervient, p. 29not the maine vice, but a ſervant to other vices; covetouſneſſe, as a ſin, may ſerve ſome other luſt, although I cannot denominate covetouſneſſe to be the ruling ſinne, yet it is in a man, and ſerves his turne, as a ſide-wind, to ſerve ſome other luſt. As for example: Sometimes a mans principall ſin is pride; now becauſe pride muſt have ſomething to maintaine it, and therefore a man muſt uſe his covetouſneſſe as a ſervant to his pride, to furniſh that, to bring him in trappings for his pride, which otherwiſe would be hungry; pride would ſtarve it ſelfe without it: this is frequent, men will ſcrape, and rape, and keep a foule adoe, to oppreſſe, grate, and grinde the faces of men; yet it is not done principally out of covetouſneſſe, but rather as an act of pride; covetouſneſſe being a ſervant to pride: alas his ſinne may not be covetouſneſſe, he glorieth not in hoarding up money, but he muſt live at ſuch a rate, in ſuch a faſhion, he muſt have gay cloathes, and he is neceſſitated to be covetous, not becauſe his inclination is thereunto, but becauſe he cannot elſe ſupport his pride.

Another corruption that covetouſneſſe waits upon, is luſt: a man which is given to luſt, he cannot feed his luſt without▪ meat and drink, to ſtuffe the pot, he cannot maintain his harlots, or nouriſh himſelf in that ſin, nor furniſh himſelf without covetouſneſſe; and that makes him injurious, to ſteal from parents, or maſters, uſe any trick of covetouſneſſe, but it is not out of love thereunto; covetouſneſſe is not his ſin, but a ſervant to his luſt, ſo that in both theſe reſpects covetouſneſſe may p. 30be in a man, but yet in the eſtate of a ſervant.

2. Sometimes alſo covetouſneſſe is not onelyonly the criminall, but the capitall vice, which doth apparently denominate a man to be a covetous man, although he may have other vices, yet this is the chiefe, this is his grace, and in this caſe covetouſneſſe is a friend to him, it is inſtead of pride, for he prides himſelfe in his great eſtate, and herein covetouſneſſe is not a ſervant to pride, but the very throne of pride, which makes his pride ſit higher, he is proud, but upon conceipt of his great heape of money, looking over the ſhoulder of his poore neighbour, and thus a man is proud, but it iſſues from his bags, his great eſtate, covetouſneſſe is the maine ſinne; ſo in many other kinds a man may inſtance, wherein covetouſneſſe is the maſter-ſinne, when a man makes it his glory, and his very trade, to gather a great eſtate together, not for any uſe of it, but that he can get ſuch an eſtate.

III. The laſt diſtinction of covetouſneſſe is in regard of the degrees, as all vertues and vices, they are capable of degrees: It may be, in ſome leſſe, in ſome more, in ſome it may be hardly diſcerned, in others ſo palpable, that it may be felt; there is a ſordid baſe covetouſneſſe, that all the world may ſee a man is covetous, he beares it in his fore-head, in every act that he doth, in all his carriage and courſe: Others ſlily diſſemble covetouſneſſe; are not ſo ſordidly and ſo baſely covetous; but more ſlily carrie the buſineſſe; men that are inwardly covetous, diſſembling the buſineſſe, p. 31or, at leaſt, carrying it a great deale better.

2. Now to come briefly to the predicate, or the thing we affirme concerning covetouſneſſe: there be two things that I have propounded in the point concerning covetouſneſſe.

Firſt, ſomething in regard of it ſelfe. Secondly, ſomething in reſpect as it ſtands to us.

1. In regard of it ſelfe, there be theſe foure properties of covetouſneſſe that I ſhall note.

1. It is a ſubtill and a ſlie ſinne, hardly diſcerned, by every man, neither in himſelfe, nor others; a man may be in before he is aware; and that ariſeth partly from a generall ground of vice, becauſe all vices are ſubtill and ſlie, they can borrow habits, and dreſſe themſelves in the attyre of vertues; covetouſneſſe may claime kindred with, and go under the habit of frugality, partly, upon a particular ground, there is ſomething in covetouſneſſe which makes it more hard to be diſcerned; becauſe there be more faire pleas for this, than for any other ſinne in the world: as, to provide for children and poſterity, for a mans eſtate and condition, to ſupport his rank; a thouſand things a man may plead for covetouſneſſe, there is more to be ſaid for that a great deale, than for many other ſinnes, as luxury and riot, uncleaneneſſe and filthineſſe, although they be works of darkneſſe, and men are aſhamed, if they once be diſcovered de facto to be guilty of them, their mouthes are ſtopped, but this is a more ſubtill ſinne, and will admit of a great many colours, therefore it walks more cloſe, and is hardly to be diſcerned: p. 32In this reſpect it is a point of Chriſtian prudence, to take notice of it, and, by the way, to make uſe of this: Now there may be theſe two things deduced, for it may be very uſefull for practiſe.

1. Becauſe it is a ſlie and ſubtill ſinne, I would wiſh every man, not lightly or raſhly to accuſe another man of it, and upbraid him with it; but look to his warrant and ground for it, if it be ambiguous, and his actions may admit of a faire conſtruction, I muſt not judge him, I know not a mans eſtate, and many other ſuch like circumſtances may fall in, and therefore I may not preſently condemne another of covetouſneſſe.

2. Another point of wiſdome, rather more neceſſary, is that we ſhould not eaſily excuſe ourſelves, preſently bleſſe not thy ſelfe, as if thou couldſt ſhun, decline, and avoid all reproof, thinking this ſinne of covetouſneſſe concernes not me, it doth not hit me ſo home; in many things it is hard to prove that which is clearely true: a man cannot by the law prove a man is drunk, unleſſe he be ſo groſſely drunk, that he is not able to keepe out of a carts way, and many other ſignes of a legall proofe, are hard, but yet a conſcientious proofe betwixt God and a mans owne conſcience, may be diſcerned: though thy ſinne be ſuch a ſlie ſinne as covetouſneſſe, that another man is loath, happily, to charge it upon thee, remember it is a ſlie ſinne, and may lie at the heart, ſuſpect thy ſelfe therefore, and do not eaſily excuſe it.

2. It is an univerſall and generall ſinne, largely diſperſed, our Saviours words implie ſo much, p. 33therefore ſ…ith he, take heed, and beware; there is a double caution, as if he had ſaid, you had need to watch, and to looke narrowly to it, it is a ſlie ſin, a Jugler, that will caſt a thouſand miſts before your eyes: and withall, it implies that it is a generall ſinne, I ſpeake to all of you, ſaith our Saviour to his Diſciples, and others alſo, as if this were a generall root of bitterneſſe all the world over; and in truth it is ſo, a man may ſee it univerſally: for,

1. There is no ranck or ſort of men, which are altogether free.

1. Wicked men, ſome ſeeme to walke contrary to it, in prodigalitie; yet either in predominancie, or ſubſerviencie, ſcarce a wicked man but he is covetous; he which is prodigall muſt ſcrape unjuſtly to maintaine that.

2. Godly men are not altogether free, there are the relickes of this corruption in originall ſin, and it ſheweth it ſelfe even in them; godly men may doe it under pretence of religion, they (as he ſaid) are then only godly, when godlineſſe is ſparing, and frugall: many men are againſt drunkenneſſe in their families, becauſe it ſpends their eſtates, under a vizor of godlineſſe they keep men ſober; ſo that a man may pretend religion, and yet within have a root of covetouſneſſe.

II. It is in all ſorts and ranckes of men.

1. Poore men think they are not capable of it, and yet notwithſtanding, their deſires may be as large as hell, there may be as much covetouſneſſe in a poore man, as in a rich man.

2. Rich men it is evident that they are exceeding p. 34obnoxious to it, the having of much, increaſeth the deſire of having of more.

3. It is to be found among all callings, the Citizen, the Countrey-man, the Trades-man, the Gentleman, the Miniſter, the Lawyer, all callings, whether Civill or Eccleſiaſticall, even Churchmen may be ſubject to covetouſneſſe, it is a diſeaſe that every ranck may be infected withall.

4. In regard of every mans condition, there is no ſex nor age free, thoſe to whom it belongs to take the care of families, women alſo as they are more impotent, their affections are more inordinate, and ſo they are more unreaſonably covetous: in all ages it is, although it be more rare in younger age, covetouſneſſe is not ſo proper thereto, youth is not free, but old age eſpecially.

III. It is alſo a tenacious ſinne, deeply rooted, and therefore not eaſily laid downe, of our owne accord, a thouſand to one, if a man lay it downe of his owne accord, to have ſo much goodneſſe of himſelfe as to ſtrip himſelfe of this vice, not one of a thouſand doth it, no nor is it eaſily allayed or beaten downe, not by thoſe meanes by which vices may be cured.

There are three things which may cure any vice. Firſt, the authority of religion. Secondly, the waight of reaſon. Thirdly, the tract of time.

1. The beſt curing is, when the authoritie of religion will do it, if when a man heares the word of God, a man is readie to ſay, ſpeake Lord for thy ſervant heares, that man is in a good temper, when he will be beaten from vice by the word of p. 35God, God hath ſo much authority over his ſoule, that if hee heare this ſinne is diſpleaſing to him, he will owne none of it, but throw it out of his hands, as children many times at the very word of their parents, and this is the beſt: but covetouſneſſe is ſo tenacious, and rooted in many, as many words from God will not worke, to get it removed: our Saviour here is faine to uſe many words and arguments, beſides his owne authority his bare word will not doe it.

2 The waight of reaſon may ſtep in and ſecond religion, ſhewing the deformitie and baſeneſſe of it, and convincing the conſcience, and yet this will not do it: ſurely that is not a good temper, when men will not be regulated by reaſon, when it is neither wit nor reaſon that will make the cure; our Saviour is faine to heape reaſon upon reaſon, I dare ſay, never any thing more larger diſcourſed of, and more fully convinced, then our Saviour doth here in this Chapter, and in Matthew, and yet all reaſon will not doe it, not beat it downe it was ſo tenacious, and ſtickt ſo cloſly.

3 Many things, neither authority of religion, nor weight of reaſon, yet time it ſelf will cure them: love is overcome with time, but time doth not cure covetouſneſſe, but rather inflame it: the longer a man is acquainted, the leſſe he growes weary, ſeeing no inconvenience in this ſinne of covetouſneſſe, although it pinch him a thouſand times, and ride him baſely, yet (thinks he) it is no ſuch baſe thing, although indeed it makes a man ſo ſordid and baſe, that it tramples upon his nature, p. 36and his very excellencies, and makes him a baſe drudge, and the longer he is in it, the more beaſtlike he is, the better he likes it: and whereas age cures many diſtempers, time when it comes to end, frees a man, being wearie, and having runne themſelves out of breath, with their fooliſh waies; but covetouſnes growes upon a man in his age, the nearer a man growes to the earth, the greedier he is after the earth, his mouth will be full of earth one day, and yet quo minor via, eo plus viaticum, the leſſe way he hath to goe, the more tenacious he is.

4. Which is the principall thing, it is a moſt dangerous ſinne, a ſinne of a dangerous and a hidious conſequence. I thought now to have demonſtrated it by ſome places of Scripture, wherein I ſhould ſet downe the black ſtampe, and fearefull name that this ſinne hath, ſo fearefull that it ſhould make every man ſhie of it, and abhorre it, yea, the very thoughts of it; for there is not a blacker ſinn in all the booke of God, in ſome reſpects, of an ordinary morall ſinne, then this ſinne of covetouſneſſe.

Some examples I ſhould give, I ſhall briefly touch ſome of them, beſides many negative examples which Divines doe obſerve: there is not any one man in Scripture which was noted for a godly man, which hath ever beene tainted with this ſinne of covetouſneſſe; not any one example, though you may meet with examples of many ſins, yet with none of this: Noah was touched with drunkenneſſe, David with murder and adulterie, Peter denyed his maſter, we ſhall not meet with p. 37any one inſtance, that the Scripture approves for a godly man, that was ever tainted with this ſinne, it is ſo little kin to godlineſſe: not that I will ſay, that there never was any; yet it ſhewes, it is very farre from pietie and Chriſtianitie, from the way thereof: and thoſe affirmative examples that we have of any that were covetous, we ſhall ſee they are ſet downe unto us, to ſhew, that they are moſt contemptible perſons, as the moſt vile and odious perſons to be abhorred. I had thought alſo to have ſhewed it by ground of reaſon: briefly in generall, to touch it but in a word, referring the main of this, the application, to the next time. There be two things, by which a man may ſee the danger and follie of this ſinne of covetouſneſſe.

1. It oppoſeth all the good of nature, and all the good of grace, it checks all graces, and the wayes thereof, and the whole Spirit of grace, it caſts a dampe and chokes a man from hearing the Word, from doing the worke of the Lord, and thriving by the meanes of grace, it ſtifles every grace in the ſoule, the groweth of it, it chokes all the good of nature, ſo that a man that is tainted with this ſinne, hath not comm… humanity, no bowels of compaſſion, as though he were made of flint, it doth ſo farre eſtrange him from the power of the excellency of grace, that it degrades him of all the ſweetneſſe of nature.

2. The ſecond generall thing is, that it expoſeth him to all kinds of wickedneſse, there is no evill, whether of ſin or puniſhment, but covetouſneſſe expoſeth a man to. p. 381. It leads a man into a thouſand ſnares, hee which is once ſet on with a greedy deſire after the world, will not ſticke to commit any ſinne in the world, to run upon the ſwords point, hee is drawn into the trap by the baite: ſuppoſe a man hold a peece of gold at the end of a ſack; the Divell hee doth ſo, a covetous man he will creepe into the ſack to be catched by the Divell, and caſt into hell, while he goeth into the ſack after the gold.

It expoſeth a man to all kind of puniſhments, both becauſe it takes away all that watchfulneſſe, that men obſerve not the ſeaſon of danger: hence it is, that our Saviour wiſheth them, to take heed of being overcome with ſurfeting, and drunkennes, and the cares of this life, leſt that day come on them unawares: a man which is laden not only with drinke, but with luxury, he grows wanton, and ſo minds not when evill approacheth to avoid the ſtorme; this is the drie drunkenneſſe, the cares of this life, if a man be overburdened, buſie, plodding after the world, it makes him forgetfull of himſelfe. I remember a Story, of a City in Sicilia being beſeiged by the Romanes, the maine experienced and moſt artificiall man in the City was one Archimedes, he uſed many devices, and did many wonders, but at laſt for all his ſtratagems the City was ſurprized, the Souldiers brake in, and great meanes was made to finde out Archimedes, at laſt, the Souldiers hearing where he was, brake into his houſe, and he was in his Studie, he never tooke any notice that the Citie was taken, when the Souldiers opened his Study doore, they found him buſie, drawing lines in the p. 39duſt, like ſome Mathematician, the Souldiers ſtood ſtill looking on him, at laſt, in ſcorne and diſdaine, one of the Souldiers, ſeeing him ſo barbarous, and inhumane, drew his ſword and killed him, much againſt the Generals minde: Although God beſeige us round about, though the Church be taken and ſurprized, though a mans owne houſe bee in danger, yet if a man be buſie, drawing lines in the duſt after worldly things, he will take no notice of any thing, nor uſe any meanes to prevent it, ſee no danger, and ſo not be able to avoid danger.

p. 40LUKE, Chap. 12. Ver. 15.

SERM. III.And he ſaid unto them, take heed and beware of Covetouſneſſe.

THere was one point of Doctrine that we propounded out of theſe words, and it was this; that covetouſneſſe was a ſinne, ſubtile, univerſall, tenacious, and dangerous: cautiouſly to be avoided by all, and carefully to be watched and warded againſt.

Two things wee propounded in the handling of it.

Firſt, to ſhew what was meant by covetouſnes, which we have already done.

Secondly, to ſpeake ſomething concerning the predicate, what we affirme concerning it: which we came to the laſt time: briefly to give you the heades.

In reſpect of it ſelf, covetouſneſſe, foure things we affirmed.

Firſt, that it was a ſubtile ſinne, not eaſily diſcerned.

p. 41Second, a univerſall ſinne, ſcarce any, more orSERM. III. leſſe, but are covetous, all are tainted with it.

Thirdly, that it was a tenacious ſin, that ſticks faſt, and cleaves cloſe unto us, &c. Covetouſneſſe is ſo revitted into men, that we can hardly get it out.

Fourthly, it is a ſin of dangerous conſequence and great importance: I ſhall only a little inlarge upon that, it being the maine thing in the point; I will illuſtrate that, partly by Scripture, partly by reaſon. I mentioned then, (though I ſhall not name all) that there were many pregnant Texts of Scripture, which repreſent unto us, the dangerous nature and condition of this ſinne: Coloſsians 3. 5. Mortifie therefore your members which are upon the earth, fornication, uncleanneſse, inordinate affection, evill concupiſcence, and covetouſneſſe which is idolatry; marke there, how covetouſneſſe is yoked, and what is the conſequence of it, although it be a farre more ſubtile ſinne, hardly diſcerned, yet it is rancked with fornication, the ſinnes that all the world cries ſhame of, the Spirit of God rancks it among thoſe: nay more then ſo, it ſets a ſpeciall brand on that above all the reſt, many doe penance for fornication, ſcarce did ever any for covetouſneſſe, the world takes no notice of ſuch perſons, the world hath ſet adulterie in a white ſheet, but God himſelfe hath ſtamped a black brand on it, covetouſneſſe which is idolatry; it is true, there is no ſin that carrieth the heart inordinately towards any creature, but it may be termed idolatry: the harlot is the luſtfull mans idoll, he makes an idoll p. 42of her: preferment and honour is the ambitiousSERM. III. mans idoll, it leades him to it, but yet we doe not find that the Scripture doth expreſly brand any other ſinne, which is not directly idolatry, with that name, but only covetouſneſſe: I conceive, to omit other things, there is one thing, as the particular reaſon of it, which is very conſiderable (for there is a generall reaſon for other ſinnes,) which is this; what a man preferres before God, that hee makes as his God, exalts it in the throne of God, and therefore for that generall reaſon, covetouſneſſe is called idolatry: But there is a ſpeciall evill in covetouſneſſe which makes it idolatry in a deeper dye, a covetous man beſides that in the generall reſpect, his money is his idoll in the particular, he puts truſt in it, he hath a confidence in it, and that is the greateſt honour that God can have, when we can put truſt, and ſecure our ſelves, and beare our ſelves out upon Gods protection, and in that reſpect, there is a great deale of propriety in thoſe words to this ſinne: for which things ſake the wrath of God commeth upon the children of diſobedience, verſ. the 6. It is not only true of other ſinnes, which may be taken notice of, but to provoke God in this ſecret ſinne, which the world takes not ſo much notice of, for this thing the wrath of God commeth upon the children of diſobedience.

One remarkable place wee have in the firſt of Timothy 6. 9, 10. But they that will be rich fall into a temptation, and a ſnare, and into many fooliſh and hurtfull luſts, &c. For the love of money is the root of all evill, which while ſome coveted after, they have erred p. 43from the faith, and peirced themſelves through SERM. III.with many ſorrowes: this is as full a place as I can well conceive: thoſe that will be rich, that are mad after the world, they are in a moſt dangerous condition: ſuch men caſt themſelves upon a thouſand dangers, every expreſſion, every word is full of weight, I will not take it now on me, to dilate at full unto you on them, I will leave it to your owne thoughts: It is the root of all evill, I will only ſpeak of this, it is true, any ſinne which is predominant, may be the univerſall root of all evill in that man, ſo that it may be applyed farther then the matter of covetouſneſſe, but yet there is ſomething emphaticall in covetouſneſſe above other things, that precipitates a man into all evill, for that man which is ſet upon gaine, will not ſtick upon any evill courſe that may advance him that way; it perverts the eyes of the wiſe, makes them blind, that they can ſee no danger: thus we ſee, that it is the root of all thoſe evills, which do ariſe in that man which is bent upon covetouſneſſe; but there bee ſome other men which goe not upon the root of covetouſneſſe, but upon ſome other grounds, and ſo may breake into many evils.

And therefore there is a caution to be obſerved in theſe words, all kinds of evill, which is a large word, for covetouſneſſe will not put a man into all kinds of evill, if you take it in the ſtrict ſignification, for it will not put him on prodigality, not in an ordinary courſe, I ſay, further then to advance covetouſneſſe, unicuique aliquis eſt ſumptus qui vult facere lucrum, a man muſt bee at coſt to p. 44gaine oftentimes: but to adde another place.SERM. III.

Another place to prove this, is in the 16 of Luke verſe 14. And the Phariſees alſo who were covetous heard all theſe things, and derided him: A covetous heart is ſo farre out of frame towards any good, from any poſſibilitie of recovering him to a good eſtate, that the meanes of grace are but a ſcorne and deriſion to him: our Saviour himſelfe, I dare bee bold to ſay, the proudeſt and moſt▪ captious man in the world could not except againſt his Sermon: happily in any mans Sermon there may bee ſome infirmitie or weakneſſe, ſo that a man may except againſt it, but our SAVIOURS Sermon was not obnoxious to any ſuch thing: And you ſee covetouſneſſe made our SAVIOUR himſelfe derided; when men deride wiſdome it ſelfe, this is a high pitch, but covetouſneſſe doth this: Therefore the Pſalmiſt makes a prayer to GOD, Pſalme 119. verſe 36. Incline my heart O Lord to thy Teſtimonies, and not to covetouſneſſe: implying, there is an incompoſſibilitie betweene regarding GODS Word, and covetouſneſſe: if a man bee inclined to covetouſneſſe, hee is cleane out of the way from obedience to GODS commands, they are put in the ballance one againſt an other, and David therefore here deſires GOD that hee would incline his heart to keepe his Teſtimonies, and therefore that hee would keepe him uprightly, free from covetouſneſſe.

1 Corinthians Chap. 6. verſ. 10. compared with p. 45Epheſians Chap. 5 — verſe 5. you ſhall finde that covetouſnesSERM. III. bars a man out of Heaven, there is the very ſame obſervation which I propounded in the firſt place, Know you not that the unrighteous ſhall not inherit the Kingdome of God, nor Thieves, nor covetous: obſerve, that covetous perſons are rancked with uncleane perſons, and with Thieves, they goe altogether, for they are no better then Thieves on the High-way in GODS eſtimate, and ſhall as much bee barred out of Heaven, how ſmooth a ſinne ſoever it ſeemes to bee, ſuch cannot inherit the Kingdome of God, 1 Corinthians 5. 10. 11, Not altogether with the fornicators of this world, or with the covetous, &c. It is ſuch an odious ſinne and ſo abhorred of God, that God would have all men to abandon it, but eſpecially his owne people, and therefore amongſt other perſons which are vicious and ſinnfull, hee warnes the faithfull not to eat with a covetous man: and therefore in the 11. verſe, If any man that is called a brother, bee a fornicator, or covetous, &c. with ſuch an one no not to eat: It is ſtrange to ſee that they are ſo contagious, and loathſome, the Scripture ſaith no more of a Leprous perſon, but onelyonly, that he ſhould bee ſeparated from the Congregation, there is as much ſaid of a covetous perſon, one which is in the Church, and profeſſeth the Chriſtian Religion, as for other men of the world, this is not meant of them here, but if any man which is a Saint of GOD bee covetous, with ſuch a p. 46man not to eat, they are excommunicated out ofSERM. III. the ſocietie of Gods people, covetouſneſſe doth not only barre a man out of Heaven, but it barrs a man out of heaven upon earth, from the communion of Saints, and alſo from all things honourable in a Common-wealth, or Church: covetouſneſſe makes a man unfit to rule, Exo. 18. 21. Moreover thou ſhalt provide out of all the people, able men, ſuch as feare God, men of truth, hating covetouſneſſe, and place ſuch over them, to be rulers of thouſands: a man is not in Gods choiſe capable of the magiſtracy, if he be covetous: and there is very great reaſon for it, for that man that is a ſlave to his luſt, is not fit for that place, it is not to be expected there will bee juſtice done by him, if he ſag too much upon the purſe ſide: for that will keep down the, ballance of juſtice that it ſhall not goe right.

A man is not capable of honour in the Church, if he be covetous, 1 Timoth. 3. 3. Not given to Wine, no ſtriker, not greedy of filthie lucre, but patient, not a brawler, nor covetous: A Paſtor or teacher of the Church of God, ſhould feed the flock of Chriſt, and rule well, and therfore ſhould be free from covetouſneſſe, nay, and hate covetouſneſſe; for they that are covetous, are like to looke more, and aime more at their owne advancement, how they may advance themſelves, and at their owne gaine, then at Gods glory, and the good of ſoules: and therefore not fit to governe in a Church.

2. Beſides theſe teſtimonies of Scripture, let me adde ſome examples, ſome I mentioned the p. 47laſt day on the negative part, that whereas with otherSERM. III ſins ſome of the Saints of God were tainted, as Noah was tainted with drunkennes, David with murder and adulterie: it is obſervable, that not one that beares the name of a reall godly man, is touched with covetouſneſſe. I will only mention thoſe affirmative examples, two or three of them, whereby we ſhall ſee, that they are as bad as bad may be, which are ſtained with this vice of covetouſneſſe, Laban was a covetous man, one that the Scripture brands for a baſe vile perſon, and ſets an ignominious note upon him: Nabal, for that was the Anagram of his name: Nabal the churle is mentioned with infinite diſgrace to be a covetous man.

There is a command given for Kings that they ſhould not bee covetous, and of all men in the world, they have moſt uſe of money, for the ſupport of their ſtate, and the defence of their Kingdomes, and yet they are commanded not to be covetous. Ahab his covetous humour after Naboths Vineyard, is mentioned in Scripture as the root of the ruine of him and his familie, and poſterity, there were other ſins which followed, but covetouſneſſe was the root from which all ſprung; we reade of one in the new Teſtament, Demas a forward man once in religion, but when once hee came to imbrace the world, and cleave to that, it was in him a root of bitterneſſe, he apoſtatized and fell from Chriſtianity, leaped through all that he had taken upon him before hand.

2. There bee two grounds or reaſons of the p. 48point, taken from the nature of it.SERM. III

I. Becauſe covetouſneſſe is a ſin which oppoſeth all good.

1. It chokes and checks the growth and very beginning of all that is good in a man. I might illuſtrate this by divers places of Scripture; it ſtoppeth the good of grace, and all the growth of any excellencie in grace, it is thoſe Thornes which ſtop and choke the growing to perfection, as I have ſometimes expreſſed. The Hedge-hog in the Fable comes to the Connie-berrie in ſtormie weather and deſires harbour, he promiſeth faire to lie quiet and the like, but when once hee is entertained, hee never leaves pricking, till hee hath thruſt his hoſt out of doores: ſo it is with covetouſneſſe, it hath many faire pleas and pretences to get entertainement in a godly heart, it tels him he will be but a frugall ſteward, but if once it be admitted, it will never leave till it hath thruſt out all pietie, and quenched all godlineſſe, and heavenly mindednes, all will be eaten up with covetouſnes.

2. The very good of nature is exceedingly choked by covetouſneſſe, all bowels of compaſſion are ſtopt towards our owne fleſh and blood, there is no noble nor generous thoughts in ſuch perſons, they are not ingenuous, but ſo ſordid, that as ruſt conſumeth iron, ſo covetouſneſſe conſumeth the ſubſtance of naturall perfection, it eates out all. Naturaliſts obſerve, that thoſe places where there are Mines of ſilver or gold, they are all barren, affording nothing for the refreſhing of man or beaſt, bearing no graine nor crop; and beſides p. 49that which is worſe, they are haunted with Divels,SERM. III. I am ſure it is true of a black ſpirit which is addicted to covetouſneſſe, it is not only barren of all good, but it expoſeth them in whom it is, to the very poſſeſſion of the Divell, to be led by a baſe and ſordid ſpirit in all their actions.

2 As it oppoſeth all good, ſo it expoſeth to all kinds of evill: there be two ſorts of evils; the evill of ſinn, and the evill of puniſhment, which attends ſin, and covetouſneſſe layeth a man open to both.

1 There is no evill of ſinne, but a covetous man will doe; the Divell hath hold of him in that vice, and he is at the Divels ſervice for any kind of ſin, to draw his purſe: there is nothing in the world as I remember is more oppoſite to covetouſneſſe in nature then luxury and wantonneſſe, a covetous man is temperate of his owne humour, yet covetouſneſſe proſtrates to the baſeſt uncleanneſſe for hire or gaine that is: the whole ſpheare of the commands of God doth appeale covetouſneſſe as the breach of them all: it were no difficult thing (though I have no intention to inlarge ſo much) to ſhew that there is no evill but covetouſneſſe diſpoſeth unto; it takes a man from all good, and proſtrates him to all evill.

2 And conſequently there is no puniſhment but it layes a man open to: To mention but a word; the wrath of God is the fountaine of all puniſhment which comes for other ſiunes, and covetouſneſſe expoſeth a man to the wrath of God, as I have ſhewed before: but more expreſly ſee Pſalme 10. 3. For the wicked boſteth of his hearts deſire, p. 50and bleſſeth the covetous whom the Lord abhorreth: it brings Gods wrath, it brings the ſcorne and deriſion of men upon a man, there is ſcarce any one vice ſo contemptible to all men in generall, as covetouſneſſe is, it is the argument of a play to be jeered at on a Stage: which is an argument, that although it carrieth a generall applauſe with ſome, yet moſt men fall foule on covetouſneſſe, the world ſpits in his face, hee is jeered at by all men; it expoſeth to all kind of judgements, which come either from the wrath of God, or from the hatred of man: I mentioned one thing the laſt time, and I will but only mention it now; to take up where we left, and make ſome addition where it is neceſſary: It makes a man unfit to obſerve Gods judgements, and ſo to avoid them, and take care to ſhun them. A covetous man in the moſt dangerous time, is ſo choaked with the cares of the world, that hee mindes not any danger, but plods on till he is taken in the very ſnare,

And thus much concerning covetouſneſſe, the predicate that is affirmed of it, in regard of it ſelfe: the other thing I ſhall mention in a word, and ſo come to the application.

2. In reſpect of us, it is a ſinne to be avoided by all men, and by all meanes.

1. By all men, common men, that have but any ſparke of ingenuitie, muſt of neceſſity abſtaine from this, and preſerve themſelves that they bee not foiled with this ſinne. But Chriſtian men, which pretend to be the Diſciples of Chriſt, muſt ſhunne it, eſpecially it being a thing furtheſt off p. 51from pietie and Chriſtianitie, there is nothing ſo unſuitable to, nor ſo incompatible with Religion: and therefore fugiat hoc opprobrium a nobis, it is a ſhame that a Chriſtian man ſhould be liable to bee upbraided with covetouſneſſe, and not to have a faire anſwer for it, becauſe it is ſcandalous to Religion and diſhonourable to God: nay it hinders the progreſſe of Religion, therefore it is to be avoided by all men.

2. By all meanes: our Saviour uſeth two words here foreign, firſt foreign, looke well to thy ſelfe, as if he had ſaid, watch and take notice of thy ſelf, leſt thou doe ſlip, looke narrowly to your courſes and wayes, leſt you be overtaken with this ſinne, and this is not enough foreign, but foreign, it is a place of danger, danger lyeth therein: as you would in times of danger redouble your watch in the Citie, ſo here ſhould be a ſtrong ward kept, to arme and fortifie, antidote and ſtrengthen your ſelves with all the ſtrength you can againſt the danger of this ſinne, and this ariſeth naturally from the former; for if covetouſneſſe be ſo dangerous in it ſelf, then it concernes all men by all meanes to watch and ward themſelves againſt it.

Vſe. But I ſhall paſſe to the application. If covetouſneſſe be ſo dangerous a ſinne, it concernes all men then by all meanes to watch and ward themſelves againſt it: many things might be ſpoken by way of application, but I paſſe briefe over many: as,

Vſe 1 For Conviction, many men may bee arraigned that ſtand convicted of this vice, if men would well waigh it, and draw out the deſcription of it, p. 52it would fall point blancke upon a great many men which thinke themſelves free.

2. For reproofe of them, as being in a foule fault, it may be fouler then they are aware of, men are readie to pleaſe themſelves in it, and plead not guiltie: if they be free from other ſinnes, that they can ſay, I am not like ſuch a man, they take no notice of this, this ſubtile ſinne moves them not, if they come not within the verge of other ſinnes, they ſlight ſpirituall ſinnes, and as they take no notice of them, ſo neither doe others, for this ſinn (as ſome other ſinnes) comes not within the laſh of the Churches cenſure, the covetous man is not found fault withall, no neither is the proud man found faultie, there is no man cenſured for his pride, or his covetouſneſſe, the world takes no notice of this ſinne: yet if it be a thing ſo dangerous, here is a juſt reproofe for them. But I paſſe over theſe.

3. It ſerves for exhortation, partly that every one would,

1. Examine himſelfe. I gave ſufficient hints, by which a man may try himſelf, (in my apprehenſion) in the deſcription, by which any man may receive comfort, by applying them to his own heart and wayes, and ſeeing, whether in ſome, more, or all of them, he comes not to be obnoxious to this ſinne: I ſhall only give you two or three cautions, in which others may examine themſelves.

1. Be jealous and ſuſpicious of thy ſelfe, it is a ſubtile ſinne, very generall, and univerſally ſpread. I know it is reported of Luther, that though hee p. 53found the roote almoſt of all ſinnes in him, yet heSERM. III never found any inclination to covetouſneſſe, hee was free from that. But for our ſelves, and our better examination, let us not be ſecure; but be a little ſuſpicious and jealous that there bee no ſuch propenſion in us towards it; for there may be, although we are not aware of it. And therefore for your better conſideration, take this along with you, upon your examination be not confident, bee a little jealous and ſuſpicious, that there may be a propenſion in thee towards it: upon tryals take not up fooliſh conceits upon frugalitie, but be jealous to ſcan thy heart in this kinde, whether it be inordinate in its propenſion towards the world: I have given ſufficient directions for this already.

2. What you do in this kinde, do it conſcienciouſly, not to coſen thy ſelfe, but as in the preſence of God, and as you will anſwer him. I have told you that rule alreadie, I would have no man lightly to charge another, nor eaſily to juſtifie himſelf, and therefore examine your ſelvs conſcienciouſly, not as you can ſtand with the judgement of men by outward appearance, but judge as conſcience judges, and as you think you may ſtand and beare out at the day of judgement, at that ſtrict account you muſt then give.

3. Labour to bring your mindes and heart to be ingenuous, not to ſtudie ſhifts and devices, to beare up thy reputation and credit, and ſo to free thy ſelfe from it. O it is a rare thing to have an ingenuous ſpirit, ſuch as that, if a man be not free from a fault, yet he will not be readie to defend it, p. 54but ſweetly and ingenuouſly to acknowledge it, it is impoſſible but he that ſtands upon his points, may be guiltie: I could give you divers touches thereof.

Many men pretend it is not covetouſneſſe, but frugalitie, providing for poſterity, this is no ingenuous ſpirit, nor plainneſſe of heart? Why then doſt thou neglect thy child, and beſtowes not good breeding on her or him, but ſpare a penie and ſpoile the ſoule of thy child, and the bodie alſo? Why art thou ſo baſe, if all be for thy child, as to marrie her, and not to give a portion with her, when all comes to tryall, thou haſt no ingenuous ſpirit, be ingenuous therefore, I ſay, doe not fooliſhly coſen thy ſelfe, but bee willing to ſee what thou doſt ſee, and baffle not thy ſelfe with fooliſh pretences.

4. Suppoſe the matter be a thing doubtfull, I beſeech you ſtand not upon points with God, to avoide covetouſneſſe, be generous, be farre from covetouſneſſe, ſhun all apparances of covetouſnes, be noble and generous minded, keep a broad difference and a vaſt latitude from covetouſneſſe, if you would bee cleare, make it appeare, be not obnoxious to ſuſpicion, with hinching and pinching and ſuch baſeneſſe, which makes others, and upon probable reaſon and good ground, thinke that indeed you are ſo; but if you would not be tainted with this dangerous ſinne, doe the contrary, be ſo farre from covetouſneſſe, that you will rather bee generouſly magnificent, according to the proportion of your eſtate, and the nature of the thing: but p. 55this is not that I intend, this is the firſt branch of the exhortation, that men would examine themſelves,

2. I deſire that men would humble themſelves, and ſee their corruption, and bee affected truly with ſorrow for it, even ſuch ſorrow as becommeth Chriſtians, in that humility of ſpirit which ſhould bee in us, upon every taking our ſelvs napping in every ſinne? doſt thou upon examination find thou art not free from covetouſneſſe? do not thou ſtand on thy pantables, as they ſay, but make amends, humble thy ſelfe before God, acknowledge the baſeneſſe and vileneſſe of thy ſpirit, that thou art guiltie of that ſinne which is abominable to God, hatefull to men, being a ſcorne and deriſion to them: and,

3. I deſire that men would reform themſelvs, ſtay not heere, but take out a new leſſon, make progreſſe to reformation, recover thy ſelf, or if thou be already free, labour to prevent it, in the whole latitude, in all the three ſpecies which I mentioned in the application, in our judgements, underſtanding, not thinking too high of riches, in our affections, not cleaving inordinately to them, in our actions, bee not too thoughtfull and carefull for worldly things to be talking and breathing of earth continually, having nothing at all to ſpeak of but riches. There is a part of the mouth which the naturaliſts call the coelum, heaven, it is the upper roofe of the mouth, there be many men which have no heaven at all in their mouths, no upper part, but all lower, talking ſtill of thoſe baſe and p. 56lower things, avoid it therefore in your talke, in your actions, and in your deeds, be not covetous in ſcraping in riches, having, nor ſaving, eſpecially let it not carry thee inordinately either to impious courſes, to trample upon God, or unjuſt or uncharitable towards thy neighbour, or thy ſelf, thy bodie to pinch that, or thy ſoul to ſtarve that, or to thoſe about thee, to carry thy ſelf injuriouſly towards them, in one word, ſet thy ſelfe upon reformation, againſt all the ſpices of covetouſneſſe.

For the further proſecution of this, to cut off all other things, I ſhall only propound thoſe things that may be antidotes againſt this ſinne, and remedies to cure this ſinne: both to recover thoſe which have been touched with this dangerous ſinne, and to prevent it for the future: I take them both, and for them both there be two ſorts of helpes.

1. Something habituall, to take care to furniſh thy ſoule with, that may lock it up, and take up the roome, that there be no roome for covetouſneſſe in the heart.

2. Something that is actuall, to be done by a renewed act, and continually uſed, for the prevention and the recovering a man from it. I ſhall but mention the former, for thoſe things which are habituall.

1. In generall, labour to eſtabliſh thy heart with grace, for vice and ſinne is never caſt out kindly nor certainly, but by the introduction of that which is contrary, and that is grace: therefore if you would emptie your hearts of ſinne, we muſt clavum clavo pellere, as they ſay, drive out ſinne, with driving in p. 57of grace, as one wedge, if wee would get it out of a hard peece of wood, we muſt drive in another: ſo nothing can free us from ſinne but the introduction of grace: what can take off darkneſſe from the face of the earth? nothing in the world but light; ſo, what can drive out ſinne? it muſt bee grace brought into the ſoule, otherwiſe a man may do, as when a man reproves a fault to amend his brother, ſometimes hee caſts out one Divell with another, ſo the only true way of driving out ſinne in generall, and ſo this ſin of covetouſneſſe in particular, muſt be by grace brought into the ſoule, to have a heart eſtabliſhed full of gracious thoughts, inclinations and affections, I ſhall mention ſome more eſpecially.

There bee foure paire of graces in particular, which are wonderfull conducing, and effectuall for the diſpoſſeſſing of this Divell of covetouſneſſe.

The firſt paire (for I ſhall joyne two together) are Humilitie and Temperance, or ſobrietie: it may bee ſome will thinke, thoſe two bee farre off, but I tould you in the explication, that covetouſneſſe is ſometimes in an eſtate of …egencie, it is maſter: ſometimes alſo it is in the eſtate of a ſervant, it waires upon ſome other ſinne: there are two other ſinnes that covetouſneſſe doth frequently wait upon (when a man is not overmaſtered with covetouſneſſe, that is not his direct ſinne) there may be other ſinnes that will uſe the ſervice of covetouſneſſe, have it as a ſervant: to inſtance, covetouſneſſe is a ſervant to pride, and luſt, and to intemperancie, p. 58now if a man be of an humble ſpirit, it will kill theſe luſts, a man would not aime at a high eſtate: for the moſt part men aime at great things rather for pride, becauſe hee would beare a high port in the world, he would be foreign, as it is ſaid of him in the Acts, ſome great one in the world out of pride, that makes them ſcrape from this man and from the other, it makes them ſet upon any injurious courſe to advance his pride: therfore if any one would keep prided own, let him learn humility and if a man would keep pride under, that would be a good means to ſuppreſſe his covetouſneſſe.

2. Temperance and ſobrietie is another excellent meanes to keepe under covetouſneſſe: if I bee a temperate ſober man, and doe not affect either exceſſe in diet or apparell, but am content with ordinary dyet and cloaths, and to go in a ſober way, what need I tumble ſo much in the world? a little will ſerve for neceſſitie, all is for the back and the bellie, covetouſneſſe plunges a man into a thouſand inconveniences, it makes them lay about them infinitely in the world, becauſe they muſt live at a luxurious rate, they muſt goe ſo fine in cloaths, and have ſuch diet: whereas it might bee as advantagious every other way; a man might drive a trade within a leſſer compaſſe, ſo contract it, it would turne to more advantage, and to his greater glory, if he made his pride exceed in nothing but in intemperancie or greedineſſe after the beſt things, this would cleane turne the channell another way.

2. The ſecond paire of graces, which, I would p. 95have you to fix, increaſe and cheriſh in your hearts is the due love of God, and the love of thy neighbour, and this will be an excellent weapon to keepe under covetouſneſſe, for if a man do love God, and love his neighbour as he ought, at leaſt it will take him off from all baſeneſſe of covetouſneſſe, hee will not be baſe to the ſervice of God, pinching his ſoule, forbearing to allow any thing to the advancement of the kingdome of Chriſt, nor will he bee injurious to oppreſſe and defraud his neighbour, if he be not altogether for himſelfe, for covetouſneſſe ariſeth extremely from ſelfe-love, when a man regards not God, nor his neighbour, hee cares not whom he pinches from, ſo hee may advance himſelfe, now the love of God and of his neighbour will be a great preſervative, and there fore labour to ingraff thoſe affections in thy heart.

3. The third payre of graces which I would have you to labour for, is heavenly mindedneſſe and contentedneſſe, if a man be heavenly minded, that his face is towards Ieruſalem, towards heaven, if that be the great deſigne of his life; it will infinitely keepe him off from covetouſneſſe, he will not ſtoop to thoſe baſe things as rich men do, becauſe he hath more high thoughts, and a more generou… aime, his mind is not ſet on the world, but on heaven. what needs he trouble himſelf with the cares of the world, which hath placed all his happineſſe in heaven. And ſo for a contented ſpirit, as the Apoſtle ſpeakes, godlineſſe with contentedneſse is great gaine: and for he which can frame himſelfe to a contented ſpirit, a little will ſuffice, if he have p. 60but food and raiment, meere neceſſities, a contentedSERM. III ſpirit can reſt quiet, and not reſtleſly reach after great things in the world.

4. Labour to get and to cheriſh both faith and ſpirituall wiſdome: it would be an excellent preſervative in this caſe, if a man get faith, a true and lively faith, and adherence to Chriſt, bring Chriſt into thy heart, the love of Chriſt, and the prizing of him, and adherence to Chriſt, will infinitely make Dagon fall; as Dagon fell before the Arke, ſo this breakes the neck of all ſinnes, all will fall to the ground, and particularly this baſe ſinne, faith in the aſſurance of Gods promiſe, that I believe the promiſes of God in his word, that he will not leave, forſake, or faile them in their neceſſaries, which are carefull not to faile in dutie towards him: this faith will bee an admirable antidote againſt covetouſneſſe.

Spirituall wiſdome alſo is a great helpe, for the root of all the poyſon is not any defect in the actions or affections, but in the underſtanding; if men were wiſe to know the great good, and to deſire what was moſt deſirable and advantagious for them, they were then in the right way, to put themſelves towards that great thing: but if men bee fooliſh and thinke all lieth in wealth, nothing elſe is worth talking of but wealth, nothing will make a man really good, which hath any feeling with it, but ſo much wealth, if a man be thus poyſoned with theſe fooliſh conceits, he will deſpiſe and undervalue all the wiſdome, and all the godlineſſe, and the excellencie that is in any man, meaſuring p. 61all excellencie according to a mans eſtateSERM. III as indeed the world goes too farre this way, all Magiſtracie is choſen by eſtate, all reputation by eſtate, theſe things do ſecretly poyſon, and as the wiſeman ſaith, that eſtate will never excell in vertue, in which there is a high price ſet on riches: if men would get ſpirituall wiſdome to diſcerne the excellency of things, and to moderate a mans ſelfe according to the worth of things, it would bee a good meanes to keepe backe the overweaning after wealth, which hinders the growth of goodnes, and advances covetouſneſſe.

There be theſe habituall graces, that muſt bee gotten into the heart.

2. I ſhall give you a briefe touch of the other branch. There be ſome other things actuall to be done, which are of great importance: I will mention all in foure ſteps and degrees, and but meerely name them.

1. We muſt watch. 2. We muſt pray. 3. We muſt ſtrive. 4. We muſt meditate upon thoſe things which may give us victorie.

1. Wee muſt watch againſt, and take heed leſt we be ſurprized and drawn unawares to it.

2. We muſt alſo pray againſt it, many ſinnes we fall into, becauſe we beg not Gods aſſiſtance, if we would pray ingenuouſly, and ſincerely, as David did, Lord incline my heart unto thy teſtimonies, and not to covetouſneſse: if men make their daily prayers unto God, eſpecially thoſe which finde themſelves prone thereto, as every one ſhould do againſt his maſter ſinne, it would be an excellent p. 62meanes to preſerve the ſoule from this ſinne.

3. We muſt ſtrive againſt it, labour to mortifie theſe our members on earth, and this amongſt the reſt, we muſt ſtrive continually and wraſtle againſt this corruption, not cheriſh it, and make a darling of it, and cockering it, becauſe the gaine is ſweet, but becauſe the ſinne is odious, therefore we muſt ſtrive againſt it.

4. Laſtly, we muſt meditate upon theſe things which are conducible to eſtabliſh the ſoule againſt covetouſneſſe, I will runne them over in generall becauſe I cannot go through the particulars.

1. Conſider the events of it, which I named formerly, if we did but conſider how much it oppoſeth all good: it choakes all gracious thoughts and all the means of grace: the very word of God is choaked, when a man is brim full of this errour, then Gods word cannot enter: it oppoſeth and choakes all the good of nature, a man becomes like to a beaſt, or Tiger, he hath no bowels of compaſſion, a man hath no noble ingenuous thoughts in him that is covetous, hee is all blurred with dirt, and the image of God is blotted out.

2. Conſider how it expoſeth to all kindes of evill both of ſinne and puniſhment: firſt, of ſinne againſt God, and againſt his neighbour; yea, againſt himſelfe, he is injurious to all: and as it expoſeth to all evill of ſinne, ſo ſecondly, to all evill of puniſhment, to the wrath of God, to the ſcorne of men, to all puniſhments, in this life and the life to come, it barres a man out of heaven, and from any reputation on earth, not capable by Gods law of p. 63any excellencie, neither (if all were well) ſhould be by mans law. And for thoſe arguments, I ſhould have propounded which our Saviour mentions in this diſcourſe immediately after the Text, I know not any in ſacred or prophane writings, where it is ſo admirably preſſed as it is here, and in thoſe paralell places which I mentioned before. Now there bee two ſteps and degrees of thoſe arguments.

Firſt, hee labours to beat it out of him that diſturbed him.

Secondly, out of his Diſciples.

Firſt, our Saviour deales more generally with thoſe of his ranck, he which came to diſturbe him in his heavenly courſe: and then hee proceeds to other arguments to take off his Diſciples.

In generall this he ſaith in this very verſe, that men of great eſtates in the world, are miſtaken, a mans life or happines conſiſts not in riches, a man may be a happie man although hee bee not a rich man, but he cannot be a happie man by vertue of that he is a rich man, a mans happines and excellency lieth not in riches, that is the argument in generall.

And ſomething in particular is mentioned alſo in the parable which is remarkable: as,

Firſt, riches will not free a man from cares, riches brings its cares with it: here is a rich man, his ground bore a great crop, yet hee was to ſtudie what he was to doe, he was full of cares and thoughts what to doe, how to diſpenſe and imploy his riches: they are ſo farre from emptying his heart of cares as that they fill a mans heart with p. 64new cares, how to ſecure them, and to diſpoſe of them, it ſettles a thouſand other thoughts in the heart; ſo that they free not from cares.

2. Nay, it brings not ſo much as delight, ſoule thou haſt much goods laid up for many yeares, it brings not a man to this, it doth not ſecure a man in a way of delicacie, that a man may injoy his pleaſure and doe his will, which is the ground of a mans aimes, his end which he aimes at: if I had an eſtate I might eat, and drink, and ſleep, and then do what I would, this is not the thing.

3. It doth not bring a man to wiſdome, nor argue a wiſe man: for there is a counterbuffe to that (thou foole) that man that thought himſelfe ſo jolly a wiſe man, becauſe hee had ſo great an eſtate, our Saviour gives him here but the foole, it doth not put a man into the poſſeſſion of wiſdom, nor argueth any wiſdome, to get a great eſtate: theſe are arguments in briefe of our Saviours diſcourſe to him that interrupted him.

2. There are other arguments that he uſed to his Diſciples, which are proper only to Chriſtians. I ſhall give you but a briefe touch of the ſame.

There is a double care, a worldly care, and a heavenly care, our Saviour gives a touch of both, ſpeakes ſomething of either, for both will ſerve for the beating downe of cove…ouſ…ſſe.

1. And concerning wo…ldly cares, I will tell you what our Saviour ſaith concerning them.

1. Worldly cares they are more then brutiſh, it is a ſenſleſſe thing to trouble a man with the cares p. 65of the world our Saviour ſhewes that the beaſts are provided for by God, thoſe that neither ſow nor reape, and therefore is more then brutiſh to be over carefull.

2. It is altogether fruitleſſe and bootleſſe, there is no boote nor benefit which comes thereby, not one man by his care can adde one cubit to his life, no mans care can make him rich, it is Gods bleſſing, and not immoderate caring.

3. It is a needleſſe care, to trouble a mans ſelf with cares: what need a child of two yeares old take care what he ſhould eat to dinner or ſupper, or what cloaths he ſhould have? his parents will looke to that: ſo it is here, God takes care for his children, what need his ſervants take immoderate and inordinate care?

4. Nay, it is a heatheniſh care, and a faithleſſe care, the Gentiles do thoſe things, they ſeeke after them, it is enough for Heathens which have no God, nor any promiſe made to them, to be ſo carefull after theſe outward things, unleſſe a man will ſhew himſelfe worſe than a heathen, he muſt not practiſe covetouſneſſe.

5. Laſtly, it is very hurtfull.

1. It fetters the heart, and bindes that in chains, for where the treaſure is the heart needs muſt be, it glews a mans heart to the world, and keeps him off from God: and,

2. It hinders the paſſage of preparation or meeting with God, or expecting the day of Chriſts comming, we cannot have a glympſe of his comming, or be ready to looke for him, if we be puzling p. 66here below, and thus much our Saviour ſpeakes by way of argument againſt covetouſneſſe and inordinate cares of this life.

2. In ſtead of that worldly care, he expreſſeth the contrary, concerning the care of heavenly things.

1. It is a more eaſie care, and more eaſie gaine, in the …1. verſ. firſt ſeeke the kingdome of God and his righteouſneſſe, and all theſe things ſhall be added unto you: all other things which are neceſſary, will come eaſily to us without caring: God will caſt them into the bargaine as over waight.

2. A man ſhall have a richer bargaine, what ever other things may bring, it may a great eſtate, but it cannot make a man a king, nor bring us to a kingdome, feare not little ſlock, it is your fathers pleaſure to give you a kingdome.

3. It brings more continued and durable gain. If a man have great ſtore of money in his cheſts and coffers, thieves may breake in, and a thouſand other things may happen, but if we have treaſure in heaven, that brings gaine that we cannot looſe: theſe are the maine things by which our Saviour labours to beat downe covetouſneſſe in his Diſciples, and thoſe that will follow him: there were ſome other things, I thought to have added.

1. From the conſideration of riches it ſelfe.

1. That they are not ſo conſiderable, nor ſo deſireable things.

2. They are not ſo beneficiall, they will not preſerve a man from danger.

3. They are altogether uncertaine, riches will take their wings, when a man hath laboured all p. 67his life long to get riches, he may looſe them all at a clap: ſouldiers, or warre, or fire breakes in, and what haſt thou of all thou hadſt, all is uncertaine.

4. They are exceeding unprofitable, nay, more then unprofitable.

5. They are dangerous, they breed a thouſand vices, as ſelfe-love, and ſelfe-confidence: the rich man puts his truſt in his riches, in his wedge of gold: ſo is taken off from God, it breeds pride and puffs up the minde of a man foreign: ſo that his head ſtands I know not how farre above his ſhoulders, it breeds a great deale of licenciouſneſſe, men think they may do what they liſt if they be rich: they are farre off from God, it puts a man into a thouſand evill courſes, as riches are nothing conſiderable in them which are ſo greedy.

2. A competencie, or a moderate eſtate, (if men would be truly perſwaded) is more deſirable a thouſand times. Agurs condition is the moſt deſireable in the world, Give me neither povertie, nor riches, but feed me with food convenient for me, the beſt condition and the moſt deſireable, is neither to have great matters; it is a fooliſh thing to be greedy: nor on the other ſide to be in extremity. But a moderate and competent eſtate, ſuch an eſtate as I have ſomtimes expreſſed, is like unto glaſſe in the windows, that will be the beſt, which although it keepes out winde and weather, yet it keepes not out the light of the Sunne, the proſpect of heaven, ſuch an eſtate that will keepe a man from the injurie of the world, that a man ſhall not bee in want, as will keepe out extremitie: that I bee not p. 68anoied with extremitie, is deſireable, and not ſo great an eſtate, as will keepe out the ſunne of Gods countenance, whereas a great eſtate may do it, it may make us covetous, and ſuch a man is uncapable for godlines, untractable for the Miniſterie: A moderate eſtate is moſt deſirable thing in the world.

FINIS.

End of the text · John Stoughton, The Arraignment of Covetousness (1640)