An Exposition Upon Colossians, Biblical commentary 3 · Chapter 3 · Verse 5

An Exposition Upon Colossians · Biblical commentary 3 · Chapter 3 · Verse 5

p. 27Verse 5.

Mortifie therefore your members which are on earth, fornication, vncleannesse, the inordinate affection, euill concupiscence, and couetousnesse, which is idolatrie.

Th…se words with those that follow to the tenth verse,The deuision of this part of the Chapter. containe the second principall rule of holy life, and that is the mortification of euill. These euills to be mortified are of two sorts, for either they are vices that concerne our selues most, or else they are iniuries, that concerne the hurt of others also. Of the mortification of vices he intreats v. 5.6.7. of the mortification of iniuries he entreats, v. 8.9.

In the first part viz. the exhortation to the mortifying of vices, I consider first, the matter about which he deales, and the reasons. The matter is in verse 5. and the reasons v. 6.7.

In the fift verse there are two things.Diuision of the verse. First the preposition of mortification, in these words mortifie therefore your members that are on earth. Secondly, a catalogue of vices to be mortified, or the enumeration of certaine speciall sinnes a Christian should be carefull to keep himselfe from, viz. fornication, vncleannes, &c.

p. 28The necessity of mortification.The generall consideration of the whole exhortation to mortification, should imprint this deeply in our hearts, that vnlesse we doe repent of those sinnes hauehave been in our natures and liues and be carefull to flee from the corruptions that are in the world, we shall neuer hauehave comfort that we are accepted with God. We should bring to the particular opening of all the verses, a mind resolued of the generall. And to quicken vsus a little the more, to the respect of this doctrine, and to enforce the care of parting with our sinnes, I will briefly touch by the way some few reasons, why we should be willing to entertaine 1all counsell that might shew vsus any course to get rid of sinne. First, our vices are the fruits of our corrupted nature. They arise not from any noble or diuine instinct but are the effects of base flesh in vsus. And we should carry the thoughts of it in our minds,Gal. 5.19.Gal 5:19 when we are inclined or tempted to vice: we should say within our selues, this euill proceeds not from any thing that might declare greatnesse, or true spirit in a man: what is passion or lust or couetousnesse, but the base worke of the filthy degenerated flesh? Secondly, 2our vices are the only things that defile vsus, and make vsus loathsome before God and men. Tis not meane cloathes, or a deformed body, or a poore house, or homely fare, or any such thing that makes a man truly contemptible: no, no, it is only sinne can defile ssMat. 15.19.Matt 15:19: and bring that which is true contempt. Thirdly, the bond and forfeiture of the law or couenant of works lieth vponupon the backe of eueryevery man that liues in sinne without repentance. For the law is giuen to the lawlesse and disobedient (as the Apostle shewes) to vngodly and sinners, to whoremongers, and liers, and to all that liue in any sinne contrary to wholesome doctrine tt1. Tim. 1.9.101 Tim 1:91 Tim 1:10. Fourthly, are not strange punishments to the workers of iniquity? is not destruction to the wicked? uuIoh 31 2.3.what portion can they hauehave of God from aboue? and what inheritance from the almighty from on hie? the hearts of holy men that hauehave considered the fearefull terrors of God denounced in scripture against the vices of men, hauehave euen broke within them, and their bones hauehave shaken, for the presence of the Lord, and for his holy word. xxIer. 23.9.Jer 23:9Fiftly, Christ will be a swift witnesse yyMal. 3.7.Mal 3:7against all fearelesse and carelesse men, that being guilty of these vices or the like, make not speed to breake them of by repentance. Lastly, know ye not that the vnrighteous shall not enter in to the kingdome of heauen? zz1. Cor. 6.9.1 Cor 6:9be not deceiued for these things the wrath of God commeth vponupon the children of disobedience. Eph. 5.6.Eph 5:6Now I come to the words particularly.

Therefore] This word caries this exhortation to something before. If it be referred to our rising with Christ, v. 1. then it notes that we can neuer hauehave our part in Christs resurrection, till we feele the vertue of his death killing sinne in vsus. If it be referred to the meditation of heauenly things, then it notes that we can neuer set our affections on things that are aboue, till we hauehave mortified our members that are on earth. The corruption of our natures and liues are the cause of such disability to contemplate of or affect heauenly things. And as any are more sinfull they are more vnable thereunto. If the word be referred to the appearance of Christ in the former verse, then it imports that mortification is of great necessity vntounto our preparation to the last iudgement, and will be of great request in the day of Christ.

Mortifi… ] To mortifie is to kill, or to apply that which will make dead. The Lord workes in matters of grace,God works by contraries. in the iudgement of flesh and blood by contraries. Men must be poore, if they would hauehave a kingdome,aaMat. 5.3.4.Matt 5:3Matt 5:4 men must sorrow if they would be comforted. Men must serue if they would be freebbIoh 8.John 8. And here, men must die if they would liue. Gods thoughts are not as mans, but his waies are higher than mans waies, as the heauens are higher than the earthccEsay 55.10.Isa 55:10. Which may teach vsus as to liue by faith, so not to trust the iudgement of the world or the flesh in the things of God.

But the manifest doctrine from this word is this, that true repentance hath p. 29in it the mortification of sinne. And so it implies diuerse things. First, that we must not let sinne alone till it die it selfe,Note but we must kill sinne while it might yet liue. It is no repentance to leaue sinne when it leaueth vsus: or to giuegive it ouer when we can commit it no longer. Secondly, that true repentance makes a great alteration in a man. Thirdly, that it hath in it, paine and sorrow. men vse not to die ordinarily without much paine, and sure it is sinne, hath a strong heart,Note. it is not soon killed: it is one thing to sleep, another thing to die: many men with lesse adoe get sinne asleepe, that it doth not so stirre in them, but alas, there must be more ado to get it dead, by true mortification. Fourthly, true repentance extinguisheth the power of sinne and the vigour of it. It makes it like a dead corps, that neither it stirs it selfe, nor will be stirred, by occasions, perswasions commandements or st…oaks. It is a wonderfull testimony of sound mortification when we hauehave gotten our old corruption to this passe: and constancy in prayer and hearing and daily confession and sorrow for sin will bring it to be thus with vsus: especially if we striue with God and be earnest with spirituall importunity, watching the way of our owne hearts, to wound sinne so soone as we see it beginne to stirre. Yet I would not be mistaken as if I meant that a Christian could attaine such a victory ouer sinne, that it should not bee in him at all, nor that hee should euer bee stirred with the temptations or entisements or occasions of euill. But my meaning is, that in some measure and in the most sinnes a Christian doth finde it so, and in eueryevery sinne his desire and endeauour is daily to hauehave it so. And his desire is not without some happy successe, so as sinne dieth or lieth a dying eueryevery day.

But heere a question may arise:Que. Did not the Apostle grant they were dead before, and if they were dead to the world, they were without question dead to sinne also, how then doth he speake to them to mortifie sinne, doth it not imply they had not beene mortified before? I answer, the Apostle may well vse this exhortation for diuerse reasons.Ans. First, many of them perhaps were dead but in appearance: they professed mortification but were not mortified. Secondly, it might be some of them had begun to vse some exercises of mortification, but had not finished their mortification: sure it is, and we may see it by daily experience, that many being wonne by the word, and smitten with remorse, hauehave sometimes the pangs of sorrow for their sinnes, but quickly are a weary of seeking sorrow in secret for sinne: they giuegive ouer, before they hauehave soundly and sufficiently humbled their soules. But may some one say, how long should we continue our sorrowes,Que. Ans. or how long should we iudge our selues in secret for our sinnes? I answer: thou must not giuegive ouer thy sorrowes. First,We must continue sorrowing till wee finde foure things. Rom. …. till the body of sin be destroyed. That is till that generall frame of sinfulnesse be dissolued till I say thou hauehave set some order in thy heart and life, so as the most sinnes thou diddest before liue in, be reformed. Secondly, it were expedient thou shouldest still seeke to humble thy soule, till thou couldest get as much tendernesse in bewailing thy sinnes, as thou wert wont to hauehave in grieuing for crosses, till thou couldst mourne as freshly for peircing Gods sonne as for losing thine owne sonne ddZach. 12.10.Zech 12:10. Thirdly, thou must sorrow till thou finde the power of the most beloued and rooted sinnes to bee in some measure weakened and abated. Fourthly, thou doest not well to giuegive thy sorrowes ouer, till thou finde the testimony of Iesus in thy hart, that is till God answer thy mournfull requests of pardon, with some ioyes in the holy Ghost, and the dewes of heauenly refreshings.Que. But will some one say, must we lay all aside and do nothing else bu… sorrow till we can finde all those things.Ans. Ans. I meane not that men should neglect their callings all this while, or that they should carry an outward countenance of sorrowing before others, or that they should all this while afflict their hearts with discontentment or the like. For when the Apostle, willes men to pray alwayes, he meanes not that they should doe nothing p. 30but pray. But he would hauehave them to keepe a set course of praying eueryevery day and besides to watch to all the extraordinary occasions or opportunities of prayer, which being done a Christian may be truely sayd to pray continually: though otherwise he follow his calling diligently. The like I say of sorrowing alwayes. But that I may expresse my meaning distinctly. I thinke, till thou canst attaine the former things thou must obserue these rules.What it is to sorrow continually? First, thou must lay aside thy recreations and carnall reioicings, for this the Apostle Iames imports when he sayth, Let your laughter be turned into heauinesse, and your ioy into mourning eeIam. 4.9.Jas 4:9. Secondly, thou must begge sorrow at Gods hand eueryevery day constantly in the times set apart for prayer, till the Lord giuegive thee rest to thy soule by granting the things before mentioned. Thirdly, thou must not neglect the times of speciall fasting and humiliation, if the Lord call thereunto ffEsa. 22.12.Isa 22:12. Lastly thou must vse speciall sobrietie in the restraint of thy liberty in earthly things, and be watchfull to make vse of all opportunities of softning thy hart. These things being obserued thou mayst seeme vntounto men not to sorrow, and mayst follow thy calling seriously, and yet be truely sayd to sorrow alwayes. Thus of the second reason why the Apostle exhorts still to mortification.

Thirdly, the dearest and humblest seruants of God, may be called vponupon to mortifie their members that are on earth, though they hauehave truly and soundly repented of sinne before, by reason of the euils of eueryevery day, with daily and a fresh euen after calling breake out in their hear…s and liues: and for which they must still renew their repentance. For their first repentance onelyonly deliuers them from sinnes past: they must renew their mortification, as their corruptions are renewed.

Why sinnes are called members?Members] It is certaine by members on earth, the Apostle meanes sinne, and that fitlie. For first, actuall sinnes in relation to originall sinne, are as so many members that grow from it. Secondly, by a Metonimie of the subiect, sinne may be called our members, because it is brought into action by the helpe and seruice of our members. Thirdly, if the Apostle had spoken to wicked men, hee might well hauehave called sin their members, because they louelove sinne as they louelove their members: and therefore to take away their sinne, is to pull out their eies, or to cut of their hand or feete, as our Sauiour shewes ggMat. 5.29. &c.Matt 5:29. Fourthly, sinnes in the Colossians and so in all the faithfull, may bee heere called members comparatiuely, with the bodie of sinne mentioned Col. 2.12. as if the Apostle should say, the body of sinne is already cast off and destroyed in you by your former repentance, but yet there remaines some limmes of sinne, some members of it, these resist: and in this sence we may heere note a liuely difference betweene sinne in wicked men and sinne in godly men.Difference betweene sin in the godly and in the wicked. For in wicked men there is the whole body of sinnes, that is all their sinne, vnremitted and vnrepented. But in godly men, the body of sinne, euen the greater number of their sinnes they hauehave abandoned: onelyonly some few members of their sins remaine, which eueryevery day molest them. But before I passe from these words, two things are further to be noted. First, that he saith, your members. Secondly, he addeth which are on earth.

Your] the Apostle sayth well your members: for indeed properlie our sins are our owne, and nothing else.

Which are on earth] they are also well sayd to be on earth: because they are signes of the earthly man, and because they tend onelyonly to earthly pleasures and contentments, and because men with these vnrepented of, are not admitted into Heauen.

Thus of the generall proposition. Now followes the catalogue of sinnes to be mortified: before I enter vponupon the particular consideration of them, something may be learned from the Apostles order, First, he teacheth men to reforme their owne personall vices & then orders them for mortifications of iniuries p. 31to other men:Vicious persons will be iniurious persons. sure it is, that eueryevery filthy person, will bee an iniurious person: and till men repent of their lusts and other such like personall corruptions they will neuer cease to be iniurious to other men. And ordinarily, men that are notable for malice, or blasphemy that is cursed speaking, and such like sinnes as the Apostle after names, they are exceeding vitious persons otherwayes. Instance but in such as reproach Gods seruants:Note. marke it both in citie and country, who are they that raise and vent all slanders and strange reports, concerning such as preach or professe the Gospell of Iesus Christ in the truth and sincerity of it: I say marke them particularly: for my owne part, in my little obseruation, I hauehave found them alwayes, either to bee papists or superstitious persons, or drunkards, or notable whore-masters and filthy persons, or people guilty of other notable crimes, indeed sometimes their abhominations are not so commonly and publikely discoursed of, because either they are men of greater place, or else their vices are more couered ouer and gilded with cunning pretences: yet seldome fals it out, but their wickednesse is commonly knowen: and many times Gods children that are vniustly touched, could vponupon sufficient grounds detect strange abhominations in their aduersaries, and this was vntounto Dauid vsually a strong argument of comfort, that his aduersaries were men whom he knew to be workers of iniquity. And thus much from the order of these catalogues.

The sinnes heere reckoned vp, are sinnes either against the seuenth commandement, Viz. fornication, vncleanenesse, inordinate affections, or against the tenth commandement, euill concupiscence: or against the first commandement couetousnesse which is idolatry.

First of the sinnes against the seuenth commandement: I might heere obserue, in that they are placed in the first place, that God would hauehave Christians to be especially carefull to preserue their chastitie. For this is one thing principall in the will of God concerning our sanctification, that we should abstaine from fornications hh1. Thes. 4.34.1 Thess 4:34, and that eueryevery one should know how to possesse his vessell in holinesse and honour. And to this end hath the Lord giuen vsus so many precious promises, that we might resolue to cleanse our selues from all filthinesse both of flesh and spirit ii2. Cor. 7.1.2 Cor 7:1, now in the handling of these sinnes against the seuenth commandement heere mentioned I will keep this order. First, I will particularly entreat of the nature and effects of each of these three sinnes, and generally make vse of all together, and therein shew the remedies against all sins of vncleanenes.

Fornication] There is fornication in title onelyonly, as when victualers were called by the name of Harlots. Secondly, there is a metaphoricall kinde of fornication, or allegoricall. So wicked men are sayd to bee bastards kkHeb. 12.Heb 12, and the Iewes were borne of fornication llHos. 1.Hos 1, Thirdly, there is spirituall fornication: and so idolatry is fornication, and so vsually tearmed, both by the Prophet Hosea, and the Apostle in the Reuelation. Lastly, there is corporall fornication: and that sometimes notes whoredome in the generall, and somtimes it notes that filthinesse that is committed actually by vnmarried persons: and this later kinde of filthinesse was exceeding common among the Gentiles, in all nations, especially where it was committed, with such as professed to be whores. And so it was an effect of that horrible blindnesse into which the nations fell, vponupon their idolatry: But I suppose it may be heere taken for all Adulterie and whoredome. And then I come to the reasons which may be collected against this sinne,Reasons against whoredome. out of seuerall Scriptures: and generally it is woorthy the noting, that euer the more the world lessens the hatefulnesse of this sinne, the more the holy Ghost aggrauates it it: as heere it is set in the forefront that the first and greatest blowes of confession and prayer might light vponupon it. But I come to the particular reasons against fornication.

3. It defiles a man mmMat. 15.Matt 15worse then any leprosie: it is filthinesse in a high degree of hatefulnesse.

p. 322. It makes a man or woman, vnmeet and vnworthy all Christian society. as the Apostle shewes, if any that is called a brother be a fornicator, with such a one eat not nnCor. 5.9..

3. It is one of the manifest workes of the flesh ooGal. 5.Gal 5.

ppEph. 5.4.Eph 5:44. It is so hatefull that it ought not once to be named among Christians.

5. It brings with it horrible dishonour. If a theefe steale to satisfie his soule, because he is hungry, men doe not so despise him: but he that committeth adulterie with a woman is destitute of vnderstanding: He shall finde a wound and dishonor and his reproach shall neuer be put away aaProu. 6.33.Prov 6:33. It is better be buried in a deepe ditch, then to liue with a whore rrProu. 23.27.Prov 23:27.

6. It vtterly makes shipwracke of innocency and honesty. A man may as well take fire in his bosome, and his clothes not be burnt: or goe vponupon coales and his feet not be burnt, as goe into his neighbours wife, and be innocent ssProu. 6.27.29Prov 6:27Prov 6:29, the strange woman, encreaseth transgressours amongst men ttProu. 23.28.Prov 23:28. Tis impossible to bee adulterous and honest.

7. Tis a sinne of which a man or woman can hardly repent, for whoredome and wine as the Prophet notes take away their heart aaHos. 4.11.Hos 4:11. The guests of the strange woman are the most of them in hell bbProu. 9. vlt.Prov 9, for the wise man further auoucheth, surely her house tendeth to death and her pathes vntounto the dead ccProu. 18.Prov 18.

8. It will bring Gods curse vponupon a mans estate: many a man is brought to a morsell of bread by it ddProu. 6.26.Prov 6:26. Yea it may bring a man into almost all euill in the midst of the congregation eeProu. 6.26.Prov 6:26, for fornication is a fire that will deuour to destruction aaHos. 4.11.Hos 4:11, and root out all a mans encrease ffIoh. 31.11.12, and therefore to be accounted a wickednesse and iniquity to bee condemned.

9. By this sinne a man may make his house a very stewes: the Lord may iustly plague his filthinesse, in his terrible wrath, suffering his wife, children, or seruants also to defile his house with like abhominations.

19. If it were not otherwise hatefull, yet this is sure it will destroy a mans soule ggProu. 6.32.Prov 6:32.

Lastly the Apostle Paul in the first Epistle to the Corinthians and the sixth chapter, hath diuerse reasons against this sinne hh1. Cor. 6.1 Cor 6. First, the body was made for the Lord aswell as the soule iiv. 13.. Secondly, the body shall be raised at the last day to an incorruptible estate kkv. 14.. Thirdly, our bodies are the members of Christ llv. 15.. Fourthly, he that coupleth himselfe with an Harlot, is one body with an Harlotmmv. 16.. Fiftly, this is a sin in a speciall sence against our owne bodies nnv. 18.. Sixtly, the bodie is the temple of the holy Ghost oov. 19.. Finally, the bodie is bought with a price and therefore is not our owne.

These reasons should effectually perswade with Christian mindes, to abhorre and auoyd this wretched sinne: and those that are guiltie of it, should make haste by sound repentance to seeke forgiuenesse, hauing their soules washed in the bloud of Christ: for howsouer for the present they liue securely through the methods of Sathan, and the deceitfulnesse of sinne, yet may they be brought into the midst almost of all euils before they be aware ppProu. 5.14.Prov 5:14. Let them assure themselues that th… …nd will be bitter as wormewood, and sharpe as a two edged sword qqProu. 5.4.Prov 5:4, for he that followeth a strange woman, is as an oxe that goeth to the slaughter, and as a foole to the stockes for correction: till a dart strike through his liuer, as a bird hasteth to to the snare, not knowing that he is in danger rrPro. 7.22.23.Prov 7:22Prov 7:23, for if the filthy person could escape all manner of Iudgement from men, yet it is certaine that whoremongers and adulterers God will iudge ssHeb. 13.4.Heb 13:4, but because God for a time holdeth his tongue, therefore they thinke God is like them: but certainly the time hasteth, when the Lord will set all their filthinesse in order before them, and if they consider not, he will cease vponupon them when no man shall deliuer them ttPsa. 50 21.22Ps 50:21Ps 50:22: especially they are assured to lose the Kingdome of Heauen, and to feele the smart of Gods eternall wrath, in the lake that burneth with fire and brimstone uu1. Cor 6.9. Eph. 5.5. Reu. 21.8. & 22.15.1 Cor 6:9Eph 5:5Rev 21:8Rev 22:15: neither let p. 33them applaud themselues in their secrecy, for God can detect them, and bring vponupon them the terrors of the shadow of death, when they see they are knowen **Iob. 24.15.17Job 24:15Job 24:17, the heauens may declare their wickednesse, and the earth rise against them. xxIob. 20.26.Job 20:26and the fire not blowen may deuoure them.

Neither let any nurse themselues in security in this sinne, vnderunder pretence that they purpose to repent heereafter: for they that goe to a strange woman seldome returne againe: neither take they hold of the way of life yyProu. 2.18.Prov 2:18, for whoredome takes away their heart zzHos. 4.11.Hos 4:11. If they replie that Dauid did commit adultery and yet did returne? I answer, it is true, of many thousand adulterers, one Dauid did returne, but why mayest thou not feare thou shouldest perish with the multitude, did not returne? besides when thou canst shew once Dauids exquisite sorrowes and teares, I will beleeue thy interest in the application of Dauids example.

Vncleannesse] by vncleannesse heere I suppose is meant all externall pollutions or filthinesses,Seuen kindes of vncleannesse, besides whoredome. besides whoredome. As first with diuels, and that either sleeping, by filthy dreams, or waking as is reported of some witches. Secondly with beasts and this is buggery. Thirdly, with men, and that is Sodomitrie. Fourthly, with our owne kindred, and that is incest. Fiftly, with more wiues then one and that is Poligamie. Sixtly with ones owne wife, by the intemperate or intempestiue vse of the marriage bed, as in the time of separation. Seuenthly, with a mans owne selfe, as was Onans sinne, or in like filthinesse, though not for the same end. These as the Gentiles walke in the vanitie of their minds, Eph. 4.17. R…m. 1.24.26.27 29. &c.Eph 4:17their cogitations are darkened, they are strangers from the life of God, through their ignorance and hardnesse of heart, being for the most part, past feeling, and many of them deliuered vp to a reprobate sence, as ascourge of other sinnes and and foule vices, which abound in them, these are the shame of our assemblies: and many times visited with secret and horrible Iudgements.

Inordinate affection] the originall word,foreign. notes internall vncleannesse especially the burning and flaming of lust though it neuer come to action, or the daily passions of lust, which arise out of such a softnesse or effeminatenesse of minde, as is carried and fired with eueryevery occasion, or temptation: this is the lust of concupiscence aa1. Thess. 4.5.1 Thess 4:5, and howsoeuer the world little cares for this euill, yet let true Christians striue to keep their hearts pure and cleane from it, for they were as good hauehave a burning fire in them bb1. Cor 7.9.1 Cor 7:9. Secondly, those lusts fight against the soule cc1. Pet. 2.12.1 Pet 2:12, they wound and pierce the conscience. Thirdly, the diuell beginnes the frame of his worke in these: hee desires no more liberty, then to be allowed to beget these lusts in the hart. He is not called the father of lusts ddIob. 8.44.Job 8:44, for nothing: he can by these inordinate thoughts and affections, erect vntounto himselfe such strong holds, ee2. Cor. 10.5.2 Cor 10:5was nothing but the mighty power of God, can cast downe. Fourthly, the Apostle sayth, lust is foolish, and noysome and drownes men in perdition ffTim. 6.9.. Fiftly, they hinder the efficacy of the word: thats the reason why diuers men & women, are euer learning & are neuer able to come to the knowledge of the truth? euen this, they are carried about with diuerse lusts. Sixtly, they greatly purge vponupon faith and hope: they hinder or weaken the trust on the grace of God brought vsus by Iesus Christ: and therefore the Apostle Peter counsels Christians not to fashion themselues according to the lusts of their former ignorance gg1. Pet. 1.13.14.1 Pet 1:131 Pet 1:14. Seuenthly those monstrous crimes mentioned in the first to the Romans, grow originally from these lusts hhRom. 1.24.Rom 1:24.

The vses of all these together, now follow. And first wee may hence see great cause of thankefulnesse,Vses. if the Lord hauehave deliuered vsus and kept vsus from these monstrous abhominations, and especially if the Lord hauehave made vsus sincere to looke to and pray against, and in some happy measure to get victory ouer those base lusts of the heart and euill thoughts: if there were nothing else to breake the pride of our natures, this should, to consider seriously what p. 34monstrous diuelish filthinesse, Sathan hath wrought others too, and if God should leaue vsus, might bring the best of vsus to. But especially this should teach vsus to vse all possible remedies against these or any of these vncleanesses.

Remedies against vncleannesse. The first sort of remedies.The remedies are of two sorts. First, for such as hauehave beene guilty of any of the former vncleanesses. Secondly, for such as would preserue themselues against them, that they might not be defiled with them. There are two principall remedies for the vncleane person. The first is marriage or the right vse of it, if it be in single persons, they must remember the Apostles words, it is better to marrie then to burne ii1. Cor. 7.9.1 Cor 7:9, and if they be married, they must know, that the louelove of their husbands or wiues, is the speciall helpe to driue away these impure pollutions: for such is the counsell of the holy Ghost in the fifth of the Prouerbes to them that are infected with these vicious and predominant inclinations kkProu. 5.15. & 21.Prov 5:15Prov 5:21, and if they finde (as it is certaine eueryevery vncleane person doth finde) want of louelove to their owne husbands or wiues, then must they begge affection of God by daily and earnest prayer. But in the second place vnclean persons must know that marriage alone will not serue turne, but they must adde repentance: for lamentable experience shewes, that marriage without repentance abates not the power of lust. And therefore such as would deliuer their soules from the vengeance to come due vntounto them, for vncleannesse whether inward or outward, must seeke to God and with many prayers and teares begge pardon: they must bee washed from filthinesse by the bloud of Christ, and the teares of true repentance. Neither let men deceiue themselues a little sorrow will not serue turne for these pollutions, and therfore the Apostle vseth the word washed ll1. Cor. 6.9.11.1 Cor 6:91 Cor 6:11, to note the repentance of the Corinthians from these and such like sinnes. Now there can be no washing without water, neither will a drop or two serue turne.

The second sort of remedies.Secondly, that those that are not guilty may be preserued against vncleannesse, these things are of great vse and profit. First, the word of God and the sound knowledge of it, for sayth the Lord in the second of Prouerbs: If thou wilt receiue my words, and hide my commandements within thee: if thou callest after knowledge and criest for vnderstanding if thou seekest her as siluer, and searchest for her as for treasures, then shall counsell & vnderstanding preserue thee, & deliuer thee from the euill way and from the strange woman, Prou. 2.1.3.4.11.12.16.17.Prov 2:1Prov 2:3Prov 2:4Prov 2:11Prov 2:12Prov 2:16Prov 2:17which flattereth with her words, and forsaketh the guide of her youth, and forgetteth the couenant of her God. and heereunto agreeth Dauid: for propounding this question, by what meanes a young man might cleanse his heart, hee answereth, by taking heed to the word mmPsal. 119.9.Ps 119:9. So Saint Iohn speaking to the young men, sayth, the word of God abideth in you, and ye hauehave ouercome the wicked one nn1. Ioh. 2.14.1 John 2:14.

Secondly, meditation is another great preseruatiue: wouldst thou remoue wickednesse from thy flesh, euen all the vanities of youth? then thou must remember thy creator in the dayes of thy youth ooEccl. 11. vlt. with 12.1.Eccl 11. Thou must much and often think of the Lord God, that made thee, not that thou shouldest wallow in the mire of these swinish pollutions. Besides it is profitable to force thy hart to the often meditation of thine owne mortallity: that the thoughts of thy death, may be a kind of death to thy lusts: this the Apostle Peter implies, when he sayth, as strangers and pilgrims abstaine from fleshly lusts: manifestly importing, that if we did seriously thinke that we are heere but strangers and pilgrims, it would tame the violence of these hatefull lusts. Also we should much ponder vponupon the examples of such as hauehave sinned, and the Lord hath fearfully visited them both for and in their sinne, for all those things came vntounto them for ensamples and were written to admonish vsus vponupon whom the ends of the world are come pp1. Cor. 10.6.8.11.1 Cor 10:61 Cor 10:81 Cor 10:11.

The third preseruatiue, is daily, earnest and constant prayer vntounto God against them. And if we feele the beginning to rise in vsus, we should labour for speciall sorrowes, euen, with griefe of heart to racke and crucifie them. Lust p. 35will not vsually out of the soule if it get any footing, till it be fired out with confession and godly sorrow. And therefore the Apostle vseth the phrase of crucifying the lusts of the flesh qqGal. 5.24.Gal 5:24. And that praier is a remedy the Apostles ownly practise shewes, for when sathan buffeted him, he praied vntounto God, and that thrice, that he might get the temptation to depart from him rr2. Cor. 12.9.9.2 Cor 12:9.

The fourth preseruatiue, is to walke in louelove. I meane christian louelove to Gods children: and such a louelove, as hath both affection and society, and spirituall imploiment in the furtherance of the Gospell. When the Apostle would charge the Ephesians to auoid fornication and all vncleannesse, he doth first aduise them, and that seriously, to walke in louelove? as knowing that the exercise of true christian louelove,ssEph. 5.2.3.Eph 5:2Eph 5:3 breeds such contentment, and desire of holinesse, that it mightily fenceth the heart against all base lusts whatsoeuer. For they cannot stand together: and vsually such as are withdrawne by concupiscence are likewise withdrawen from all profitable fellowship with Gods children.

The fift preseruatiue is, watchfulnesse, in the daily obseruing of the first motions of lust, and in carefulnesse in directing the heart into Gods presence, deuoting in our couenants and desires our thoughts and affections to God. Thus Salomon, when he would giuegive direction against the whorish woman, aduiseth My sonne giuegive me thy heart and let thine eies delight in my waies ttProu. 23.26.27.Prov 23:26Prov 23:27.

The last preseruatiue is,The causes and occasions of lust. to auoide the causes and occasions of lust and vncleannesse. The first is idlenesse. This was one of the causes of the detested vncleannesse of Sodom, as the Prophet Ezechiel shewesuuEzech. 46.49Ezek 46:49. And contrariwise diligence in our callings is a notable helpe to keep out inordinate desires, and vain thoughts, and commonly persons ouertaken with vncleannesse abound with idlenesse. The second is, fulnesse of bread, that is, by a synechdoche, excesse in meats and drinkes, either for the measure or daintinesse of them. And contrariwise, to beate downe downe our bodies xx1. Cor. 9.27.1 Cor 9:27, either by abstinence, or sobriety in the vse of the creatures, is a notable meanes to quench and abate those flames if they be risen, and to keep them also from that speciall aptnesse to rise. The third is, the high estimation of earthly things, and the too great liking of them: for this louelove secretly brings in lust. Thus the Apostle to Timothie saies, that the louelove of mony and riches, breeds noisome lusts, which in short time drowne man in perdition. yy1. Tim. 6.9.1 Tim 6:9The like may be said of the estimation and too much viewing of apparell, beauty, &c. The fourth is ignorance and hardnes of hart. For thus it was in those the Apostle mentions in the fourth to the Ephesians zzEph. 4.17.18.Eph 4:17Eph 4:18. That greedinesse to defile themselues with all sorts of vncleannesse arose and increased in them by reason of the insensiblenesse of the heart, and the blindnesse and emptinesse of their minds. And on the other side lust cannot get such a head, so long as any sound measure of knowledge is stirring in the mind, or tendernesse remaines in the heart, lust desires both a darke house and a darke mind. The fift is euill company. And therefore the holy Ghost giues this rule to those that would not be ensnared with the strange woman, walke thou in the way of good men and keepe the way of the righteous. Prou. 1.20.Prov 1:20The last is care for the flesh. It is the liberty men take not only to feed themselues in contemplatiue wickednesse, but also to plod and cast about how to satisfie & fulfil their lusts, that doth so much confirme them in the custome of vncleannesse. And therefore the Apostles counsell is,Rom. 13.14.Rom 13:14 take not care to fulfill the lusts of the flesh.

Thus farre of the sinnes of the seuenth commandement. The sinne against the tenth commandement followes.

Euill concupiscence] This vice containes all sorts of euill thoughts and inclinations and desires,How euill concupiscēce differs from inordinate affection. after any kind of pleasure, profit, honor, but especially lustfull inclinations or thoughts. And it differs from inordinate affection, because inordinate affection hath in it principally the burning of lust and a kind of effeminatenesse, the soule being ouercome and inthralled with the power p. 36of lust. Now I thinke this concupiscence notes, lust as it is in inclination or euil motion, before it come to that high degree of flaming, or consent: and it is well called euill concupiscence for there is a good concupiscence, both naturall and ciuill and spirituall.There is a threefold good concupiscence. Naturall, after meate, sleepe, procreation, &c. ciuill, which is an ordinate desire after lawfull profits and pleasures. Spirituall, and that is a lust for and after heauenly things. And so the spirit lusts against the flesh.

Now that we may know the Apostle hath great reason, to counsell men to mortifie euill thoughts though they neuer come to consent: these reasons may shew. First, concupiscence in the very inclination and first thoughts is a breeder, it is the mother of all sorts of wickednesse, if it be not betimes killed in the conception.Iam. 1.14 15.Jas 1:14 The Apostle Iames shewes, that concupiscence will be quickly enticed, yea it will entice and draw away a man, though from without it be allured with no obiect. And when it hath drawne a man aside, it will conceiue, and breed with very contemplatiue pleasures, and when it hath conceiued, and lien in the wombe of the minde, and laine there nourished from time to time, vnlesse God shew the greater mercy, it will bring forth bring forth I say a birth of some notable externall euill action, and when it hath gone so far, like an impudent beldame, it will egge on still vntounto the finiishing of sinne, by custome in the practise, and so indeed (of it selfe) it will neuer leaue, till it hath brought foorth (as a second birth) death, and that both spirituall and eternall death, and somtimes a temporll death too. Secondly, if these lusts goe no further then the inward man, yet sinne may raigne euen in these. There may be a world of wickednesse in a man, though he neuer speake filthy words, or commit filthy action. There is a conuersing with the very inward lusts of the flesh aaEph. 2.3.Eph 2:3, which may proue a man to be meerly carnall and without grace, as well as outward euill life. Thirdly, this secret concupiscence may be a notable hinderance to all holy dutie.Rom. 7.Rom 7 This was that the Apostle so bitterly cries out against in the seuenth to the Romanes. This was it, that rebelled so against the law of his mind: and when he would doe any good, it would be present to hinder it. This is it whereby the flesh makes war and daily sights against the spirit bbGal. 5.17.Gal 5:17, tis the lust after other things, that enters into mans hart and choakes the word and makes it vnfruitfull ccMark. 4.19. I…s. 4.1.3.4.Mark 4:19. What is the reason why many pray and speed not? is it not by reason of their lusts that sight in their members? Qu, But is there any man that is wholly freed from these? Ans. There is not. EueryEvery man hath in him diuerse kinds of euill thoughts: but yet there is great difference: for then is a mans estate dangerous, when these lusts and euill thoughts, are obeied ddRom. 6.11.Rom 6:11, serued eeTit. 3.3.Titus 3:3, fulfilled ffEph. 2.3.Eph 2:3, and cared for ggRom. 13.13.Rom 13:13. For those are the termes by which the power of them in wicked men, are exprest, but so they are not in a child of God, that walkes before God in vprightnesse. The consideration of all this may break the harts of ciuill honest men. For hence they may see that god meanes to take account of their inward euill thoughts. And that if very concupiscence be not mortified, it may destroy their soules: though they be neuer so free from outward enormities of life. Paul while he was carnall, was vnrebukeable for outward conuer,+sation, but when the law shewed him his lusts and euill thoughts,Rom. 7.7.Rom 7:7 he then sawall was in vaine.

And couetousnesse which is idolatry] Now followeth the sinne against the first commandement. And it is described both in it selfe and in relation to God. In it selfe it is couetousnesse: and in relation to God, it is idolatry.

Couetousnesse is a spirituall disease in the heart of man, flowing from nature, corrupted,What couetousnesse is. and insnared by sathan, and the world, inclining the soule to an immoderate and confident (yet vaine) care after earthly things, for our owne priuate good, to the singular detriment of the soule. Couetousnesse I call a disease: for it is such a priuation of good, as hath not only want of vertue and p. 37happinesse, but a position of euill in it, to be shunned more then any disease for as the text saith, it is an euill sicknesse. And this disease is spirituall; and therfore it is hard to be cured. No medicine can helpe it, but the blood of Christ. It is not felt by the most, but hated only in the name of it. The subiect where this disease is, is the heart of man. For there is the seat or pallace of this vice. And therefore S. Mark hhMark. 7.22.Mark 7:22addes couetousnesse to those vices Saint Mathew had said did defile a man. The internall efficient mouing cause of this euill, is nature corrupted. Tis a sinne eueryevery man had need to looke too: for mans nature is stirred with it.iiPsal. 4.7.Ps 4:7 It is an vniuersall quaere, who will shew vsus any good? and yet I say corrupted nature, for nature of it selfe is content with a little: it is corruption that hath bred this disease. The externall efficient causes, are the diuell snaring and the world tempting. The forme of this euill is, an inclination to the immoderate and confident care of earthly things. I say inclining the soule, to take in the lowest degree of couetousnesse. For some hauehave their hearts exercised in it, and wholly taken vp with it: their eies and their hearts, and their tongues, are full of it. Now others are only secretly drawne away with it, and daily infected with the inclinations to it. I adde, moderate and confident care because honest labour or some desire after earthly things are not condemned. Only two things constitute this vice. First, want of moderation, either in the matter, when nothing will be enough to satisfie their hauing, or in the measure of the care, when it is a distracting, vexing continuall care, that engrosseth in a manner all the thoughts and desires of a man. Secondly, carnall confidence, when man placeth his felicity and chiefest stay and trust in the things he either possesseth or hopeth for. I adde, yet vaine, because let the couetous person, bestow neuer so much care, or attaine to neuer so much successe of his cares, yet as Salomon saith, He that loueth siluer shall not be satisfied with siluer, and he that loueth riches, shall be without the fruit thereof kkEccles. 5.9.Eccl 5:9. And after all his trauaile, his riches may perish whiles he looks on, or if they were more sure to continue, yet he shall not continue with them himselfe. For as he came foorth of his mothers belly he shall returne naked, to goe as he came, and shall beare nothing away of his labour, which he hath caused to passe by his hand. In all points as he came so shall he goe, and then what profit hath he that he hath trauailed for the wind. 14The obiect of this care and desire, is earthly things. For if it were a couetousnesse 15or desire of the best things, or spirituall gifts, that were both commended and commandedll1. Cor. 14.1. The effects of couetousnesse.1 Cor 14:1. These words for his owne priuate good, note the end of the couetous mans care. For if all this care for earthly things, were for Gods glory or the good of the Church, it might be allowed. And I say for his good, because that he propounds to himselfe, though many times, when he hath gotten much together, the Lord will not let him hauehave the vse of it. Note the best thing in the description, is the effect of couetousnesse, and that is the singular detriment of the soule, which may appeare diuersly. For first couetousnesse doth infatuate and besot the mind of man, that it cannot vnderstand. The Prophet Esay saith of those dumb and greedy dogs, that they could not vnderstand: and he giueth the reason. For (saith he) they all looke to their owne way, eueryevery one for his aduantage and for his owne purpose and profit mmEsay 56.11.12.Isa 56:11Isa 56:12. And Salomon seems to say that if couetousnesse be in the heart of a Prince, it will make him destitute of vnderstandingnnProu. 28.16.Prov 28:16. And it is certaine (marke it) worldly minded persons are the most dull, and incapable persons in spirituall things, almost of all other sorts of men. For though they would get a little vnderstanding while they are hearing, yet the cares of life presently choakes all. Secondly, couetousnesse pierceth the soule through with many a sorrow oo1. Tim. 6.101 Tim 6:10. The couetous person is seldom or neuer free, from one notable vexation or other. His heart is troubled, and he will trouble his house also. As Salomon saith he that is greedy of gaine troubleth his owne house ppProu. 15.27.Prov 15:27. All is continually in a tumult, of hast and hurry, what with labour, p. 38and what with passion and contention, the couetous man and his household neuer liue at hearts ease and rest. Thirdly, couetousnesse and the desire to be rich bring into the soule, a wonderful number of temptations and noisome lusts, enough to damne him, if he had no other sinnes1. Tim. 6.9.1 Tim 6:9. Fourthly, it is here added that couetousnesse is idolatry: it makes a man an idolater. Mammon is the idoll, and the worldling is the Priest that sacrificeth to mammon. Now the couetous man serues his mammon, with a twofold worship. For with inward worship, he loues, desires, delights in, and trusts in his wealth. And for his outward seruice, he spends all his time vponupon his idoll, either in gathering or keeping, or increasing, or honoring it. Lastly what should I number particulars? couetousnesse? why the Apostle saith, it is the root of all euills. For there is almost no kind of sinne but the sap of couetousnes will nourish it. If the Lord had but the ripping vp of the heart and life of a couetous person, and would describe his vices before vsus, oh what swarme of all sorts of euills could the Lord find out? well, let vsus be assured of this generall, that howsoeuer couetous persons may colour matters yet indeed they are wonderfull vicious persons. Neither are their sinnes the fewer or lesser, because they discerne them not: for the dust of earthly profits, hath put out their eies, they cannot see nor discerne, as was before shewed.

Qu. But who is couetous? for all men while they cry out against the sinne, deny that they are couetous.The signes of a couetous man. Tis rare to find any couetous person, that will confesse that he is couetous. And therefore for answer hereunto, it will not be amisse out of the word of God to shew the signes of a couetous man.

The first signe of a couetous man, is the desire to hauehave the sabboth ouer, that he might be at his worldly affaires. A couetous man thinks all the time set apart for Gods seruice exceeding tedious and long. And he hath a great inward boiling of desire to hauehave such times and imploiments past. The sabbath is wonderfull burthensome to a worldly mind, especially if he be restrained from worldly imploiments. The Prophet Amos bringeth in the couetous man of his time, saying thus in the discontentment of their hearts, when will the new Moone be gone that we may sell corne, and the sabbath that we may set foorth wheat?

Prou. 28.16. 1. Thes. 4.6.Prov 28:161 Thess 4:6The second signe of couetousnesse, is oppression and fraud. When men to compasse gaine, care not how they vex and racke the poore or such as liue vnderunder them: or in buying or selling (out of greedinesse of gaine) circumuent and pill, and defraud others, by customary lying, or false waights, measures, or ballances, or any other fraudulent course: This is an euill couetousnesse. Vsury also, that is a desire to increase riches by interest, is a palpable signe of couetousnesse, especially in these times, when the sinne of vsury is so vniuersally condemned: for if men were not besotted with the louelove of riches, they would not dare to liue in such a damned sinne, but I thinke all men easily know that vsurers are couetous and therefore I need not proue it.

The third signe of couetousnesse, is greedy, and distracting care. I meane such a care as deuoures a mans thoughts, that eueryevery day will keepe possession in a mans soule and runne in his mind continually, both sleeping and waking. Plodding and carking cares, and this may be discerned by comparing these cares with our care for eternall things. When we hauehave more care for this world then for heauē, we need go no further, but resolue vponupon it, couetousnesse hath deceiued vsus. Neither doe I meane that they only are couetous, that immoderately disquiet themselues with continuall cares for getting of treasures and the superfluities of abundance. For it is sure that couetousnesse may be in vsus in a high degree, though our cares be but about things that are necessarie, as about the things we must eat or put on. As the comparing of the 15, verse of Luk. 12. with v. 21.22. wil shew.Luke 12.15.21.22.Luke 12:15Luke 12:21Luke 12:22 Now the care for necessaries, is not simply forbidden, p. 39because we are bound to vse the meanes with diligence and carefulnesse: but the care that is a signe of couetousnesse, may be discerned by the very tearmes the Euangelist Saint Luke vseth to describe it by. For in the 22 verse,v. 22. our sauiour saith, take no thought for your life, &c. and by taking thought he notes a perplexed inward sorrowfull and fearefull care about life and the things thereof.v. 26. And verse 26. he saith, why take ye thought for the raiment? as if he would hauehave vsus note that it is a property of couetous cares, to be deepely drowned in perplexity, euen about trifles, and small matters: and surely we may obserue worldly minded people, and one would wonder to see how they vexe and disquiet themselues▪ about eueryevery meane occasion, especiall if there be the least colour of any profit or losse towards. Againe, our Sauiour vpbraideth those that are caried with those cares,v. 28. that they hauehave but a little faith: whereby he shewes that then our cares are faulty and arise from the infection of couetousnesse, when they are raised by vnbeliefe and mistrustfulnesse of Gods prouidence, or promise. Lastly in the 29. verse, our Sauiour saith thus, Therefore aske not what ye shall eate or what ye shall drinke, v. 29. foreign.neither stand in doubt, or as you may see it rendred in the margent, neither make discourses in the aire: and by these last words he notes another property of a couetous person, and that is when he hath his head tossed with cares or feares, either about the compassing of his profits or preuenting of losses, &c. he is so full of words and manie questions, what he shall doe, and how he shall auoide such and such a losse, that he hath neuer done either moning himselfe, or consulting to no purpose, in things that either cannot be done, or not otherwise, &c. Or it may note this endlesse framing of proiects for the compassing of his desires. Thus of the signes. Yet notwithstanding these signes, I must needs confesse that couetousnesse it not easily discerned, both because it is an inward distrust in the spirit of a man, and also because their comes to this vice vsually fained words rr2. Pet. 2.3.2 Pet 2:3, to hide it from the view of others, or subtile thoughts and euasions to blindfold the conscience within, and besides it is the nature of this sinne quickly to darken the discerning of the mind, and therefore I thinke couetousnesse in the most, may be well called coloured couetousnesse ss1. Thes. 2.5.1 Thess 2:5it is so on both sides masked.

The vse of all should be to teach vsus, as the author to the Hebrewes saith, to hauehave our conuersation without couetousnesse, and to be content with the things we hauehave, resting stedfastly vponupon the promise of God, I will not faile thee nor forsake thee ttHeb. 13.5. foreign Not without mony but without the louelove of it.Heb 13:5. And to this end we should pray as Dauid did, that God would incline our hearts to his testimonies and not to couetousnesseuuPsal. 119.Ps 119. Preseruatiue or remedies against cuuetousnesse.

Qu. But what are the best remedies or preseruatiues against couetousnesse. Ans. There are these things among the rest that are of great vse to preserue vsus from couetousnesse, or to weaken the power of it.

The first is that which I mentioned before, viz. praier to God daily that he would incline our hearts to his testimonies, that so we might hauehave our minds drawne away from the cares of couetousnesse.

The second is meditation. And there are diuerse things which being seriouslie 2thought of, may preuaile against the perplexed cares of couetousnesse. As first example, and that either of godly men, and the holiest worthies of the Lord, that in all ages, hauehave willingly confessed themselues to bee strangers and pilgrims, looking for a city in another country, hauing a foundation whose builder and maker is God xxHeb. 11.9.10Heb 11:9Heb 11:10, or else of wicked men. For it is so base a vice that it should be found in none but GentilesyyMath. 6.Matt 6, that know neither Gods promise nor prouidence: and sure it is found in none but vngodly men, that are strangers from the couenants of promise. Terra a terendo.Secondly, the nature of man. For consider, the soule of man is a celestiall thing and diuine, and hath nothing from the earth. And the body of man is erected, with a face towards heauen and the whole earth is vnderunder mans feet, and hath its name from treading vponupon it; to p. 42note that man should walke on it with his feet, not dote on it with his heart. Thirdly the nature of couetousnesse: it will neuer be satisfied, and how should it? for the desire of the couetous is not naturall, but against nature. Naturall desires are finite, but vnnaturall desires find no end. And therefore cannot be filled with the finite things of the world.Non plus satiabitur cor hominis auro quam corpus aura. Besides earthly things are vaine and empty. Now the vessell that is only full of wind is empty still for all that. So is the mind of the couetous. His heart will be no more filled or satisfied with gold then his body with wind. Hereupon it is that a couetous man is alwaies poore, and hath not what he hath. But hath his wealth as the prisoner hath his fetters, viz. to inthrall him. Fourthly, the nature promise and prouidence of God. He is a heauenly father Luke 12.30.Luke 12:30, is he a father? why then do we doubt of his willingnesse to helpe vsus? and is he a heauenly father? why then doe we question his all sufficiency to prouide what we need? besides hath he giuen vsus life and and will he not giuegive vsus food to preserue life? doth he daily prouide for thousand thousands of foules, that are base creatures? and will he not prouide for man, whom he created after his owne image, and made him Lord of all creatures? doth he cloath the grasse of the field, which is to day and to morrow is cut downe, and will he not cloath man? oh the weaknesse of our faith. Besides is not the Lord engaged by promise, neuer to leaue vsus nor forsake vsus? Fiftly, the condition of the couetous. All his care cannot adde a cubit to his stature. And besides the poore and the vsurer meet together, Prou. 29.33.Prov 29:33in many things. One God made them both. One sunne lights them both. One heauen couers them both, and one graue of earth shall hold them both. Sixtly, the gaine of godlinesse, it is bet…er thrist to couet after godlinesse. For it hath the promises of this life and the life to come aa1. Tim. 6.8.1 Tim 6:8. And who can count the gaine of godlinesse? seeing God is the godly mans portion bbPsal. 16.Ps 16, and his exceeding great reward ccGen. 15.1.Gen 15:1.

The third preseruatiue is the daily practise of piety. If we would seeke the kingdome of God first, both in the first part of our life, and in the first part of eueryevery day of our life, as well in our houses as in Gods house, these religious duties constantly performed, would be a great and continuall helpe against worldly cares: they would cleanse our hearts of them, and daily prepare our hearts against them. But how can it be otherwise with a man then it is? they must neeeds liue and die the drudges of the world, seeing they hauehave no more care of holy duties at home or abroad, they liue like swine without all care of any thing, but rooting in the earth.

The fourth preseruatiue, is the due preparation for Christs second comming. For when our sauiour Christ had dehorted men from the cares of this life, he adioines this exhortation: let your loines be girded about: and your lights burning, and ye your selues like vntounto them that waite for their master, when he will returne from the wedding, that when he commeth and knocketh they may open vntounto him immediately: blessed are those seruants whom the Lord when he commeth shall find waking, &c. One great reason why couetous men doe so securely continue in the immoderate cares for this world, is because they do so little think of death and iudgement. Whereas on the other side Christians doe with some ease withdraw their hearts from the world, when they hauehave inured themselues to die daily by the constant remembrance of their latter end, and by holding fast the euidence of faith and hope, waiting when Christ will call for them.

The fift preseruatiue, is to shunne the meanes and occasions of couetousnes And to this end it is good not to conuerse much with couetous persons, or to get our selues liberty to conceiue the hope of any long prosperity, and rest in the world: and generally we should labour to obserue our owne hearts and other mens liues and what we find to be a meanes to kindle or inflame couetous desires, that we should auoide and betimes set against it, or mortifie it. p. 41And thus farre of couetousnesse, and thus also of the catalogue of sinnes from which he doth disswade. The reasons follow.