A Supplement to Knowledge and Practice, Part 2 · Chapter 8
CHAP. VIII. Of Covetouſneſs and Earthly-mindedneſs.
IN handling of this Subject I ſhall proceed in this Method.
1. I ſhall ſhew what Covetouſneſs it.
2. In what particulars it diſcovers it ſelf.
3. The cauſes of it.
4. The marks and characters of ſuch as are covetous.
5. The great evil of it.
6. I ſhall give ſome directions, and preſcribe ſome remedies againſt it.
For the Firſt. Covetouſneſs is an inordinate and exceſſive love of riches, and an immoderate deſire and hankering after them. The ſimple deſire ſo riches is not Covetouſneſs, but an inordinate and over-greedy deſire of them. And therefore this ſin is eſpecially in the heart. One may have little and yet be Covetous. One may be rich and yet free from Covetouſneſs.
2. Covetouſneſs diſcovers it ſelf in theſe Particulars.
1. In getting wealth unconſcionably without regard either to Piety, Equity, Juſtice, Charity or Humanity. When men have their hearts ſo bent and ſet upon the World that they uſe indirect means to get it, ſuch as are Oppreſſion, Over-reaching, Cheating, Lying, Stealing. And ſo in treaſuring up Wealth they treaſure up wrath to themſelves.
2. In an unduede taining and with-holding from the Poor (through hard-heartedneſs and penuriouſneſs) what is fit to be given to them. When a man is ſo ſtrait-hearted and ſtrait-handed in works of Charity, ſo cruel, ſo hard, and miſerable that he gives not at all to the poor, or very little, and only what is extorted from him with great difficulty and importunity. When men are continually hoarding up for themſelves, but have no bowels or pity for the poor or their indigent relations; and though they have enough and abound, yet are inordinately carking and caring for more ſtill, being perplexed with an Infidel fear leſt they ſhould want when they are old. Like Symonides who being asked why he was Covetous in his old age, Anſwered, I had rather leave riches to my enemies when I die, than ſtand in need of my friends while I live.
3. In ſpending too ſparingly and niggardly, when men that have plentiful eſtates have not hearts to allow themſelves neceſſaries *Avaro deeſt tam quod habet quam quod non habet. Haec eſt manifeſta p…reneſis ut locuples moriatis, egen tis vivere fato.neither decent apparel nor convenient food. When they pinch their own bellies, and the bellies of thoſe they are to provide for. Like the man deſcribed by Solomon, Eccleſ. 6.1, 2. There is an evil which I have ſeen under the Sun, and it is common among men. A man to whom God hath given riches and wealth, yet he hath not power to eat thereof, but a ſtranger eateth it. This is vanity, and an evil diſeaſe. And ſo likewiſe Eccleſ. 4.8. There is one alone and there is not a ſecond. Yea he hath neither Child nor Brother, yet there is no end of all his labour nor is his eye ſatisfied with riches. Such men (as one expreſſes it) are like the Aſſe that carries Gold for others, but it ſelf feeds on thiſtles.
And ſo much of the Particulars wherein Covetouſneſs expreſſes it ſelf.
3. I come now to conſider the cauſes of Covetouſneſs. And they are ſuch as theſe.
1. Falſe notions and apprehenſions about riches, and too high an eſteem of the things of the World. They think the happineſs of man conſiſts in having plenty and abundance. And upon this conceit wealth ſo ſteals away their hearts that they make it their God. They will tell you what Solomon ſayes, that money anſwereth all things, Eccleſ. 10.19. that is, it will buy any thing that can be bought here; and therefore they that have money in their purſe have the world at their will. But I ſhall tell them alſo what the Apoſtle ſayes, Godlineſs is profitable for all things (which Money I am ſure is not) having the promiſes of this life and that which is to come, 1 Tim. 4.8. Godlineſs makes men rich without riches, rich in Faith and Holineſs, rich in this, that God is reconciled to them in his Son, and they have his favour ſhining upon them here, and have a good title to Heaven hereafter. I know the World is ready to ſay of a man that hath gotten wealth, O ſuch a man is made, whereas (except God give him grace with his riches) he may thereby be marred. He may be made indeed in one ſenſe, that is, made more proud more imperious, more irreligious, more idle, more luxurious than he was before, but that is far from being any felicity to himſelf, or any benefit to others. The World has very little judgment in the true nature of good and evil. That is truly good for a man which makes him better towards God, and that is evil for him which makes him worſe. Indeed riches when honeſtly got are Gods bleſſings, and ſo ought to be eſteemed by us, and we ought to be very thankful to God for them. But by reaſon of the corruption of mans heart they are often to many men ſnares, yea, very dangerous ſnares. Riches without grace uſually hurt the Poſſeſſor. I have ſeen riches reſerved to the hurt of the owners thereof ſayes Solomon, Eccleſ. 5.13. And not only to their hurt, but to the hurt of many others round about them. Many men had never been ſo great ſinners nor had they diſhonoured God nor hurt and corrupted others at ſo high a rate, if they had not been ſo great and rich in this World. Our Saviour therefore Mark 10.23. ſayes, How hardly ſhall they that have riches enter into the Kingdom of God? that is, that have riches, but not grace to make a right uſe and improvement of them. There are indeed great temptations in Poverty. But I think we may truly ſay, that if the temptations of Poverty have ſlain their thouſands the temptations of riches have ſlain their ten thouſands. I know Solomon ſayes no man can know love or hatred by theſe outward things, Eccleſ. 9.1. that is, we cannot know Gods love or hatred to us by the meer outward diſpenſations either of riches or poverty, proſperity or adverſity; but we may by the inward impreſſions that are made upon our hearts by thoſe diſpenſations. He to whom God giveth riches and withal an humble, thankful, charitable, beneficent frame of heart, to him they are given in mercy. But he who hath riches and by them is made more proud, inſolent, vain, wanton, intemperate, oppreſſive, injurious than he was before, I think hath no great cauſe to imagine his riches are given him in mercy.
2. Another cauſe of Covetouſneſs is mans diffidence and diſtruſt of Gods fatherly care and providence over them. Ignorance of God and diſtruſt of God uſually go together. They that know thy name will truſt in thee (ſaith the Pſalmiſt, Pſal. 9.10.) For thou haſt not forſaken them that ſeek thee. They that know thy name, that is, thy nature and attributes, they that know how infinitely wiſe, gracious, merciful, faithful thou art, will put their truſt in thee, but they that are ignorant of thee will not truſt in thee but in their own wiſdom and providence. Men uſually take it very ill, when they ſee they are not truſted. How much more may the great God of Heaven, take it ill from us when he ſees we dare not truſt him. It is an engagement upon the Almighty (to ſpeak with reverence) to truſt in him, to depend on him and to caſt our cares on him. But it muſt needs be a great provocation to him to diſtruſt him. Therefore our Saviour in Mark 6. from 25. to the end charges his Diſciples three ſeveral times to take no thought for their life what they ſhould eat or drink, or for their body what they ſhould put on, for about theſe things the Gentiles (that knew not God nor acknowledged Providence) inordinately carked and cared. But thoſe that profeſſed themſelves his Diſciples ſhould ſeek in the firſt place the Kingdom of God and his righteouſneſs, and for other things they ſhould not be over anxious, but believe that God in the uſe of lawfull and fair means would beſtow them upon them, as far forth as he ſaw to be good for them.
3. Another cauſe of Covetouſneſs is this, men live by ſenſe more than by Faith. The Apoſtle tells us, Heb. 11.2. that Faith is the evidence of things not ſeen; that is, it doth convincingly ſhew and demonſtrate the reality of things not ſeen. And 2 Cor. 4.18. He ſhews the different temper of the true Chriſtian from the man of the World. The true Chriſtian chiefly minds the things unſeen. The men of the World mind chiefly the things ſeen. The one minds things temporal the other things eternal. Some perſons have three eyes (as one obſerves) the eye of ſenſe, the eye of reaſon, and the eye of faith. Worldly men have the two former the eye of ſenſe and reaſon, but they want the eye of Faith. They ſee what it is to have a good eſtate, a good houſe, a good ſtock, to have pleaſant accommodations for this life. But for Heaven and the other life they never ſpake with any body that came from thence, and they do not much give themſelves to conſider what kind of life that is that is there lived. They ſavor and reliſh earthly things, but ſpiritual things ſeem to them to have no taſt in them. But the true Chriſtian exerciſes himſelf in the meditation of things inviſible, and lives in the believing views of the excellency and reality of thoſe things, and by faith aſcertains them to himſelf. The Martyrs had their hearts ſet on things unſeen. The inviſible comforts and recompenſes of the other life bore up their hearts againſt the terrors of viſible and preſent torments. And ſo much of the cauſes of Covetouſneſs.
4. I come now to ſhew what are the marks and characters of ſuch as are Covetous and Earthly-minded, and who may be ſtiled men of the World.
1. Men whoſe knowledge and skill lyes only or chiefly about the things of the world. They are ſhrowd underſtanding men in worldly matters, but in the things of God and ſuch as concern their Souls and their everlaſting welfare meer Children. In the things that concern their trades or profeſſions they are notable men, but talk with them about the Covenant of Grace, about Converſion and Regeneration, about the true nature of Repentance or Faith, and they know little.
2. Their hearts are chiefly ſet on theſe things. The things of the World they love and affect, as being ſutable to their ſpirits. The Apoſtle commands us 1 John 2.15. Not to love the World nor the things of the World; for all the things of the World may be reduced to theſe three heads, the luſt of the fleſh or ſenſual pleaſures, the luſt of the eye or riches and ſuch things as are ſeen with the eyes, and the pride of life, that is, preferments and honours. But though the Apoſtle commands we ſhould not ſet our hearts or affections on theſe things, yet this is the Worlds Trinity, and more adored by them than Father, Son and Holy-Ghoſt.
3. Their diſcourſe is chiefly about theſe things. 1 John 4.5. They are of the World therefore ſpeak they of the World. Their breath is earthy which they ſay is a ſign of death. Talk with them about worldly things, none more free to diſcourſe than they. But ſpeak to them of matters that concern their Souls, they have nothing to ſay. Such diſcourſe is uſually unpleaſing to them.
4. Their pains and endeavours*Rem Rem, quocunque modo Rem —Ocives querenda pecunia primum eſt. Virtus poſt nummos. are only or chiefly for the things of the World. They take little pains about their own Souls or the ſouls of thoſe under their care, but are mighty induſtrious about the things of the World; They riſe early and ſit up late to acquire them, but a ſhort attendance upon religious duties and exerciſes what a wearineſs is it to them and they are ready to ſnuff at it as the Prophet ſpeaks, Mal. 1.13. They take a great deal of care and pains how they may live here it may be ten or twenty or thirty years, but they take no thought how they ſhould live a thouſand years hence when they have left their bodies in the earth. Oh were the endeavours of theſe men for the ſaving of their immortal precious ſouls but any thing anſwerable to the pains they take to get the World, how happy might they be? God is not always pleaſed to bleſs and ſucceed the endeavours of men who are very diligent in their calling, and painful and laborious to get wealth. God ſees it beſt to keep them low. But what man ever was diligent and ſerious in ſeeking the things of eternal life, and working out his Salvation that did not find God aſſiſting of him and proſpering his endeavours?
5. They are very careful to ſecure to themſelves thoſe temporal things, but uſe no anſwerable care to ſecure to themſelves things eternal. They are very careful about the Titles of their Lands and Purchaſes, and hardly ever think themſelves ſecure enough. Let a Miniſter come to one of theſe men on his Death-bed and ask him concerning the evidences of his eſtate, he will tell him they are all ſafe in ſuch a trunk or cheſt. But let him ask him what evidences he has that his Soul is in a ſafe condition. Alas! He has nothing to ſay; He has not minded thoſe things. His Soul is left upon miſerable uncertainties. He has taken no care to ſecure to himſelf erernal*Nulla ſatis magna ſecu…itas ubi periclitatur aeternitas. happineſs. He has taken care to leave a clear eſtate to his children, but no care to clear his Soul of guilt or to deliver himſelf from the wrath that is to come.
6. They are commonly very ſolicitous about their own private intereſt, but little or nothing concerned about the intereſt of Chriſt or his Church. They are wholly and only for themſelves. We read 1 Sam. 4.13. that old Eli's heart trembled for the Ark of God, which was the ſymbole of his gracious preſence among them. But how little are worldly and earthly-minded men concerned how it fares with the Church of God, provided their own private worldly concernments be ſafe and ſecure?
7. Theſe outward things they make their truſt and confidence. They ſet their prime affections of love and truſt upon them in that meaſure which is only due to God. The rich mans wealth is his ſtrong City. Prov. 10.16. They make Gold their hope and fine Gold their confidence, Job 31.24. Their wealth is the Idol upon which they dote. Their confidence and truſt is taken off from God and placed upon their riches. As the Pſalmiſt ſpeaks, Pſal. 52.7. Lo theſe are the men that make not God their ſtrength but truſt in the abundance of their riches. And this their way is their folly and a courſe very injurious to God who ſhould be the only object of our truſt, and can only help us in a day of trouble. The Scripture doth frequently diſſwade men from ſuch carnal confidence. 1 Tim. 6.17. Charge them that be rich in this World that they be not high-minded nor truſt in uncertain riches, but in the living God. Pſal. 62.10. If riches increaſe ſet not your hearts upon them. And our Saviour himſelf gives us this precept, Matth. 6.19. Lay not up for your ſelves treaſures upon earth where moth and ruſt doth corrupt, and where thieves break through and ſteal; but lay up for your ſelves treaſures in heaven, where neither moth nor ruſt doth corrupt and where thieves do not break through nor ſteal. For where your treaſure is there will your hearts be alſo. And ſo much of the marks and characters of ſuch as are earthly-minded.
5. I come now to ſhew the great evil of Covetouſneſs and earthly-mindedneſs.
1. 'Tis a ſin the Scripture teſtifies very much againſt. (1.) 'Tis called Idolatry, Epheſ. 5.5. Col. 3.5. becauſe the Covetous man loves*Amor tuus, Deus tuus. his money more than God, and more truſts in it. (2.) 'Tis called the root of all evil, 1 Tim. 6.10. 'Tis the cauſe of Oppreſſion, Extortion, Cheating, Lying, Theft, Falſe-witneſs-bearing, breach of Promiſe, &c. It occaſions a great deal of trouble to the World by Quarrelling, Contention, Law-Sutes and the like. He whoſe affections are inordinately ſet on money will not ſtick at the breach of any of Gods commandments. There is ſcarce any ſin ſo baſe and vile but he that is under the power of Covetouſneſs will venture to commit it for gain and advantage.*Avaritia Chriſtum vendidit. Therefore Davids prayer was, Pſal. 119.36. Incline mine heart to thy teſtimonies and not to covetouſneſs. He might have ſaid and not to luſt, or not to pride; but it ſeems he looked on Covetouſneſs as a Mother-ſin which was like to produce many other ſins wherever it prevailed.
2. 'Tis a very cloſe ſin. 'Tis a ſin hardly diſcerned, and ſo more hardly cured. 'Tis a ſecret ſubtil ſin that hides it ſelf under the cloak of frugality and good husbandry. A man may be free from unlawful getting, from deceit and injuſtice, and yet be earthly-minded for all that. If God ſhould ſuffer a Profeſſor to fall into drunkenneſs or uncleanneſs, his conſcience would be ſure to flye in his face, and ſeverely talk with him. But people that are Covetous and Earthly-minded hardly diſcern themſelves to be ſo, or think it no crime to be ſo, though the Apoſtle 1 Cor. 6.10. reckons the Covetous among thoſe that ſhall not inherit the Kingdom of God.
3. 'Tis a very inſnaring ſin. They that will be rich ſayes the Apoſtle (that is, that are reſolved ſo to be either by hook or by crook) fall into temptation and a ſnare, 1 Tim. 6.9. Such perſons will not ſtick at any thing that may promote their gain. They will not care to make ſhipwrack of their conſciences to gain the world. And therefore Covetouſneſs is many times the root of Apoſtacy. Dem…s hath forſaken me ſayes the Apoſtle (2 Tim. 4.10.) having embraced the preſent world. Luke follows a ſuffering Paul, but Demas through the love of the world forſakes him.
4. 'Tis a great diſhonour to the Chriſtian Profeſſion. What ſhall they that have Heaven ſet before them for a reward dote upon the earth? Shall they that pretend to underſtand the ſurpaſſing excellency of the things above, have their hearts and affections ſet on things below? The Pſalmiſt ſayes, Pſal. 135.15. The Idols of the Heathen are ſilver and gold. 'Tis a ſhame that ſilver and gold ſhould be the Idols of Chriſtians. Therefore the Apoſtle writing to the converted Coloſſians Chap. 3. v. 1, 2. tells them that if they be riſen with Chriſt they muſt ſet their affections on things above and not on things on the earth.
5. It much hinders profiting by the Wo…d. The Cares of this life choak the Word, Matth. 13.23. There are many come to hear the word, and ſit before the Lord as his people, whoſe hearts go after their Covetouſneſs, Ezek. 33.31. and ſo the word profits them not.
6. It unfits a man to be a good Magiſtrate or a good Miniſter. A Magiſtrate ſhould be a man fearing God, and hating Covetouſneſs, Exod. 18.21. A Goſpel Miniſter ſhould not be greedy of filthy lucre, 1 Pet. 5.2. If either of them be under the power of Covetouſneſs they are never like to diſcharge their duties faithfully.
7. 'Tis a very diſquieting ſin. It diſquiets the hearts of men and deprives them of inward peace. They that covet after money pierce themſelves through with many ſorrows, ſayes the Apoſtle, 1 Tim. 6.10. It creates alſo a great deal of trouble and diſquiet to particular Families. He that is greedy of gain troubleth his own houſe ſayes Solomon, Prov. 15.27. A covetous Maſter of a Family will make his Children and Servants very ſlaves and drudges and will hardly allow them things neceſſary and Convenient.
8. It exceedingly hinders a due preparation for death. They that have their hearts over-charged with Covetouſneſs and the cares of this life ſeldom take their latter end into due conſideration. How hardly (ſayes our Saviour) ſhall they that have riches enter into the Kingdom of God, Math. 10.23. that is, that have their hearts ſet on their riches, and truſt in them. Corpulent birds ſeldom flye high. Neither do they whoſe great care is to load themſelves with thick Clay, Heb. 2.5, 6. mind Heaven or the things of the other life.
And ſo much of the evil of Covetouſneſs.
6. I come now to give ſome directions, and to preſcribe ſome remedies againſt it.
1. Labour to underſtand wherein the true happineſs of man conſiſts. Riches and wealth are not the diſtinguiſhing marks of the favour and love of God. Men may have them, and yet be of the number of them who have all their portion in this life, Pſal. 17.14. God indeed does ſometimes give riches to his own children, that they may appear to be his blſſiengs. And to many of his own children he denies them, that they may appear not to be his chief bleſſings. The true happineſs of man conſiſts in reconciliation with God, in conformity of his nature to him, in having his Spirit dwelling in him and in being ſerviceable to him in his generation. He that hath theſe is truly rich, though he be poor in this World. And he that wants theſe though he flow in riches and wealth, yet I am not affraid to tell him he is for the preſent but a miſerable man and in an unſafe condition.
2. Conſider the people of God ought to have a great confidence in Gods Fatherly care over them. We are much preſſed in Scripture to caſt our care on God, Pſal. 55.22. Caſt thy burden on the Lord and he ſhall ſuſtain thee, 1 Pet. 5.7. Caſt all your care on him for he careth for you, Matth. 6.31. Take no thought for your life wha… you ſhall eat or what you ſhall drink, or for your body what you ſhall put on, but ſeek ye firſt the Kingdom of God and his righteouſneſs, and all theſe things ſhall be added unto you. What makes children and ſervants leſs ſolicitous and anxious, leſs careful and covetous in their Parents and Maſters houſe than when they are for themſelves? Why, they depend on their Parents and Maſters to provide for them, and that ſets them at eaſe as to that particular. And ſhould not we then depend on the care and providence of our heavenly Father? Why ſhould we not truſt God for our bodies as well as for our ſouls, conſidering the many gracious promiſes he has made to take care of us? The Apoſtle uſes this as a great argument againſt Covetouſneſs and that we ſhould be content with ſuch things as we have, becauſe God hath ſaid I will never leave thee nor forſake thee, Heb. 13.5.
3. We ſhould labour to moderate our affections to the things of this World. Holy Agurs prayer was, Prov. 30.8. Give me neither Poverty nor Riches, but feed me with food convenient for me. Our Saviour tells Martha, Luke 10.42. that one thing is neceſſary. 'Tis not neceſſary we ſhould be rich or learned, or healthful, or have a great name in this World; but 'tis abſolutely neceſſary to our happineſs that we ſhould break off our ſins by true repentance, that we ſhould be converted, that we ſhould ſavingly cloſe with Chriſt by Faith, that we ſhould be new creatures, that we ſhould live to the honour of God and good of the World. If theſe things be found in us, God hath given us the beſt portion, and therefore we may well be contented though he give us not ſo large a portion of the things of this life. Yea, upon this account in a good cauſe we ought to take joyfully the ſpoiling of our goods, or the loſs of our eſtates, remembring that God hath given us a better portion that cannot be taken from us.
4. We ſhould conſider our Souls are Spirits and were made for higher things than meerly to grovel on the earth. Our Souls are our beſt part, and our greateſt care ſhould be to ſecure them. If it go well with the ſoul it will go well with the body alſo. But if the ſoul be loſt and muſt ſuffer everlaſting puniſhment, 'twere better we had been made Toads or Serpents than Men and rational creatures. Certainly it argues the great depravation of mans Soul that it ſhould take ſo much care for the body how it may be cloathed and fed and how it may injoy all the delights which are ſuitable to it, and that it ſhould take ſo little care of it ſelf to ſecure unto it ſelf eternal happineſs. In order therefore to the ſecuring of our ſouls we ſhould labour to poſſeſs our minds with right and ſound principles, ſuch as theſe, That the beſt part of man ought to have moſt care beſtowed upon it, That things of everlaſting conſequence ought to be ſought before things of meer temporal concernment, That things abſolutely neceſſary ought to be ſought in the firſt place, That he is a wiſe man that takes due care to ſave his ſoul, but he is a fool that to gain the World loſes his Soul. Such Principles as theſe laid deep in our minds may be a great means to preſerve us from an eager and greedy purſuit of the things of the world.
5. We ſhould conſider our time here is but ſhort, 1 Cor. 7.29. therefore we had not need act the part of children and only follow bubbles. We have but a ſhort winters-day of life to live. If a man come to a great City and have a great deal of buſineſs to do and but a ſhort day to do it in, he had not need trifle, but mind the buſineſs ſeriouſly for which he came thither. Let us therefore mind our great buſineſs for which we came into the World, let us look to the main whatever elſe be neglected.
6. We ſhould take heed of earthly-mindedneſs and purſuing the things of the World too eagerly, leſt that happen to us which ſometimes happens to thoſe that dig in the mines of the earth, while they are eagerly digging and delving there, the earth falls on them on a ſudden and miſerably buries them. Let thoſe that follow the World ſo hard (with the wretched neglect of their ſouls) and are loading themſelves continually with thick clay take heed they be not at laſt cruſhed under it and periſh by it.
7. We ſhould ſet before our eyes the examples of the moſt eminent Saints and ſervants of God in all ages. They counted themſelves but Pilgrims and ſtrangers here, Heb. 13.37. and yet they were ſuch of whom the world was not worthy. Scultetus obſerves that none of the Saints mentioned in the Scripture were ſpotted with this ſin of Covetouſneſs. The Apoſtle tells us that Abraham ſojourned in the Land of Promiſe as in a ſtrange Country becauſe he looked for a City which hath foundations, whoſe builder and maker is God. And the truth is, they that have God for their Father, Chriſt for their Redeemer, the Holy Ghoſt for their guide and comforter, the holy Angels for their Protectors, the Promiſes of God for their preſent ſupport, and Heaven for their inheritance hereafter, ſhould have their hearts withdrawn from worldly things and ſhould more mind and think of their Countrey that is above.*Dum mala pungunt bona promiſſa ungunt.
8. Thoſe to whom God hath given riches in this World ſhould conſider that theſe are their particular duties.
1. They ſhould labour to get the ſpiritual riches of grace which they may carry with them into the other World.
2. They ſhould not over-value their riches nor eſteem them too highly, nor ſet their hearts upon them. Pſal. 62.10.
3. They ſhould not put their truſt or confidence in them, 1 Tim. 6.17.
4. They ſhould not glory in them, nor boaſt of them. Jer. 9.23.
5. They ſhould not be tempted by their riches to ſcorn or deſpiſe the poor, Jam. 2.6.
6. They ſhould not by reaſon of their wealth and power oppreſs the poor.
7. They ſhould honour the Lord with their ſubſtance, Prov. 3.9. (1.) By promoting Piety and the ſervice of God. (2.) By works of Charity*Quas dederis ſolas ſemper habebis opes. Habeo quod dedi, perdidi quod ſervavi. and beneficence to the poor, and ſo make to themſelves friends of their riches, Luke 16.9. Now riches are made friends when they are ſo uſed as they may be evidences, and give teſtimony of our Piety, Charity, Juſtice and Mercifulneſs. A poor mans hand (whom we have relieved) is a bill will be accepted in Heaven, Prov. 19.17. He that giveth to the poor lendeth to the Lord, and he will pay him again.
8. They ſhould often and ſeriouſly meditate on the account they muſt give how they have uſed their wealth. They ſhould conſider they are not abſolute Lords of their eſtates but Gods ſtewards, and to him they muſt give an account.
9. They ſhould be willing to let go whatever God ſhall call them to part with, and that without regret or murmuring, as if a piece of their heart were rent away with it.
And ſo much of the remedies and directions againſt Covetouſneſs.
I ſhall now ſhut up this diſcourſe with this one Caution, that ſeeing Covetouſneſs does eſpecially conſiſt in the inward deſires of the heart which are beſt known to a mans ſelf (and which no man knows ſave the ſpirit of a man that is in him, 1 Cor. 2.11.) We ſhould therefore be very wary and tender of charging Covetouſneſs upon others. We may more ſafely and ſecurely judge our ſelves in this matter than we can others. For we can better know the nature and qualification of our own deſires than we can poſſibly of another mans. Let us therefore take heed of evil ſurmizes and ungrounded ſuſpicions of others. Some perſons are apt to ſurmize a man to be covetous upon ſuch grounds as theſe.
1. He will not be bound for a friend or relation though in never ſo great a ſtrait. I Anſwer, I think no man ought to be bound for another any further than he finds himſelf able and willing to pay in caſe the perſon for whom he is bound cannot. For ſo the perſon to whom the bond is made looks upon him; and if he be not ſo, he deceives him in being bound. This being premiſed, I ſhall now tell you what Solomon ſayes of ſurety-ſhip, Prov. 17.18. A man void of underſtanding ſtriketh hands and becometh ſurety in the preſence of his friend. Chap. 22.28. Be not thou one of them that ſtrike hands or of them that are ſurety for debts. Chap. 11.15. He that is ſurety for a ſtranger ſhall ſmart for it, and he that hateth ſurety-ſhip is ſure. Chap. 6. v. 1. My Son if thou be ſurety for thy friend, if thou haſt ſtricken thy hand with a ſtranger, thou art ſnared with the words of thy mouth; Do this now my Son, go humble thy ſelf and make ſure thy friend, give not ſleep to thine eyes nor ſlumber to thine eye-lids; deliver thy ſelf as a Roe from the hand of the Hunter, and as a Bird from the hand of the Fowler, &c. you may ſee by this what Solomons opinion was of ſurety-ſhip. The truth is, many an eaſie and good natured man hath been utterly undone by being drawn into bonds for his friend or relation. And therefore I think it is not a ſign ſo much of a covetous mind as of a prudent mind to be ſhy of ſurety-ſhip.
2. He lives very neerly and ſparingly and much under his eſtate. Anſw. Thou maiſt ſurmiſe his eſtate to be greater than it is. Thou doſt not know his loſſes nor his manifold charges. Or it may be, having ſeen the difficulties and dangerous temptations that others have been put upon through want, he ſpares that he may not be expoſed to the like temptations. Or it may be he ſpares and in many things denies himſelf that he may have to give to the poor. His frugality is the purſe-bearer to his Charity. Or poſſibly he will tell thee (who vainly and fooliſhly ſpendeſt thy money) that thou doſt not know the value of a penny. One ſingle penny will buy a yard ſquare of good Land worth twenty pound an acre, as may appear by the demonſtration in the margin*In every Acre there are a hundred and ſixty ſquare Poles or Rods. In every Pole (co…ſiſting of five yards and an half) there are thirty yards ſquare, and one quarter of a yard, as may appear by the Diagram hereunto annexed. So there are four thouſand eight hundred and forty yards ſquare in an Acre; which if ſold at one penny a yard comes to twenty pound three ſhillings and four pence. and therefore he is not willing to ſpend his money ſo idly and prodigally as thou doſt. And in the laſt place poſſibly he will tell thee that he is ſparing becauſe (as the Proverb goes) a penny ſaved is better than two pence got; yet for all that his heart is not ſet on his riches, but he can freely part with his money when God calls for it.
3, It does not appear that he is Charitable and liberal to the Poor. Anſw. He may be prudent in well ordering his Charity and Conſcientious in obſerving that rule of Chriſt, Mat. 6.3. When thou giveſt alms let not thy left hand know what thy right hand doth. He may poſſibly give much more to the poor than thou knoweſt of.
4. He layeth up much.
Anſw. Thou canſt not tell what part of his eſtate he layeth up yearly, nor to what ends. The Apoſtle preſcribeth it as a duty belonging to Parents to lay up for their Children. 2 Cor. 12.14. and 1 Tim. 5.8. He ſayes that if any man provide not for his own houſe he is worſe than an Infidel.
To conclude all, ſeeing Covetouſneſs is ſo ſecret and cloſe a ſin and conſiſts chiefly in the inward deſires of the heart, let us all carefully obſerve the frame of our own hearts, let us be ſevere and rigid in examining our ſelves, but let us be charitable and candid towards others.