A Practical and Polemical Commentary Upon 2 Timothy 3-4, Part 1 · Subpart 2 · Section 2

A Practical and Polemical Commentary Upon 2 Timothy 3-4 · Part 1 · Subpart 2 · Section 2

p. 22Covetous.

This is the second Character of the men of the last times; they shall not only be Self-lovers,foreign, argenti amantes. Rem, rem, quocunque modo Rem. Hor. but Silver-lovers, and Money-lovers, such as account gain to be godliness. 1 Tim. 6.5. In all their actings be they never so Pious, they have an eye at gain. One being asked what was the sinewes of War? he answered Money; being asked the same question a second time, he answered Mony; and being asked the third time, he answered still, Money. So if you ask me what is the moving and primary cause that makes so many leap out of a prophane course of life, into a great profession of Religion, without any proportionable measure of humiliation? The answer is ready, Money, Money, Money. 'Tis to get an office, or that they may be rising men; just like the Shechemites, they would be circumcised, why so? For their cattell and their substance will be ours. Gen. 34.22.23.Propter oves & hoves & pecora campi. Primus & maximus Philautiae foetus, avaritia. Espencaeus. This sin of Covetousnesse, is Self-loves First-born. As all good comes from Love, which diffuseth it self for the benefit of all; so all evill, and especially this of Covetousnesse, comes from Self and Private spiritednesse, which contracts the Spirit, and sordidly makes it all for it self. This Sin is become generall, and so the more dangerous; like a Leprosy it hath overspread the land: as the Lord complained of Israel, so he may of England. Jer. 6.13. From the least of them to the greatest, every one is given to Covetousnesse. See what followes. ver. 19.

2. This sin is now commited against very great Light, which aggravates it much. The Ministers of Christ have testified against this sin by Preaching, Printing, Light, and Life, (however we are bespattered by the Libertines of these degenerate times) and yet men desperately break forth into it. The men of Nineveh shall rise in judgement against the men of this generation, for they had but one Ionah to preach unto them, and they repented: but we have had many Ionahs, Ieremies, Daniels, Ezekiels, and yet we abide impenitent.

2. They had but one Sermon, and that a short one, yet they repented of their Covetousnesse and cruelty; but we have had many large ones, and yet we continue the same men still. Let such know that if Preaching will not mend them, Judgements will end them. If the old World will not return at the Preaching of Noah, the flood shall drown them: if Pharaoh will not hearken to Moses voyce, the sea shall swallow him: if Elies sons will not hearken to the voyce of their Fathers, 'tis a Sign God hath a purpose to destroy him.

This Sin of Covetousnesse is a sin that the Scripture testifies against very much; there is scarce any sin that is branded with fouler Titles, and all to make us out of love with it.

1. 'Tis called Idolatry, Ephes. 5.5. Colos. 3.5. which is one of the greatest sins, and breaks the marriage knot. God bears with other sins, but this is a God-provoking,Amor tuus, Deus tuus. and a Land-destroying Sin. When people once chuse new Gods, war and judgement will soon be in the gates, Iudges 5.8. when Idolatry comes in, God goes out. Now the Covetous man is a grosse Idolater, for he loves his money above God, he trusts in it, and saith to the wedge of Gold; Thou art my hope. Iob 31.24. He thinks himself more safe with his money in his bagges,Quod elegeris, praetulisti. Salvian. then all the Saints who have Gods promises for their Portion, and the losse of his money grieves him more then the loss of Gods favour. Hence Bernard compares Covetousness to a Lady riding in in a Chariot, whose wheeles are four Vices.

1. Contempt of God.

p. 232. Inhumanity towards men.

3. Forgetfulness of death, when they must part with all.

4. Diffidence and distrust in Gods providence and promises.

2. 'Tis called the Root of all evill. 1 Tim. 6.10. nor money, but the inordinate love of money is the Root of Pride, the Root of Theft, Murder, Bribery, Perjury, Usury, Heresy; Apostasy, Oppression, false weights, false wares, &c. in a word, 'tis the Root not only of one or two, but of all evill. Then have at the Root (saith Father Latimer) and have at all; down with that, and down goes all; Preachers should not stand ticking at the branches, but they must strike at Covetousness, which is the Root. The Covetous man,—Quid non mortalia pectora cogit Auri sacra fames? Hor. whose aff…ctions are inordinately set on money, will not stick at the breach of any one Commandement, for gain. Hence Solomon setting forth the vile practis… of lewd m…n, Prov. 1.10. to 18. in the nineteenth verse he sets down the Root of all that; Murder, Theft, Villany, &c. So are the wayes of every one that is greedy of gain Hence Habbakuk [2.9.] calls it an evill Covetousness. 'Tis easie to lead it through all the Commandements, for although the Covetous man do not actually break the mall, yet he breaks them habitually and dispositively; there is an inclination and a disposition in him (when a temptation comes) to break them all. Hence David prayes. Psal. 1 19.36. incline my heart unto thy Testimonies, and not to Covetousnesse. Implying, that Covetousnesse drawes a way the heart, not from one or two, but from all Gods Commandements.

1, The Covetous man is an Unbeliever, he trusts in his riches, and loves them more then God; if they increase, he sets his heart upon them. Psal. 62.10.

2. He's a gross Idolater, Ephes. 5.5. He must worship Caesars Image, and makes a clod of earth his God. Iob 31.24. His Bills are his Bible, his Goods his God, and his Pictures, his Scriptures.

3. For gain, he'l swear and forswear, he'l abuse the word and works of God.

4. He thinks all time lost which is spent in the Service of God. Hence usually they keep their Feasts, go to Faires, sell their Wares, visit their Friends, and send their servants on needless errands on the Lords day, they can spare no time for the Sabbath before it comes, to prepare themselves for it; Hence it is, that they come weary, drowsy, heavie to those sacred solemnities, and cry out as those cruell, covetou… Jewes. Amos 8.5. When will the New Moon be gone, that we may sell corne.

5. For Money he'l go to Law with his own Father, abuse his Mother, wrong Magistrate, Minister, any one for Money. This makes men cruell and unnaturall to their Relations.

6. How many Murders are committed,Avaritia Christum vendidit. and all for Money; To get Mony, Iudas will sell Christ himself; and many Popes give themselves, body and soul, to the Devill. How many Covetous, cruell Land-Lords, by oppression, eat and drink the bloud of their Tenants, and their Families. Ier. 22.17. Exek. 22.13. and many by their excessive sorrow for the losse of their money, oft become guilty of their own deaths.

7. For Money the Popes Holiness will erect a stew, and tolerate whores, and others cast off all modesty and chastity.

8. For Money men will rob,He that would see these more enlarged, let him peruse Mr. Dykes Ser. against Covetous…ess. p. 17. &c. cozen, use false weights, false wares, &c.

9. What Lying, Slandering, Back-biting, &c. and all for Money? Iezabell will suborne false witness, to get Naboths Vine-yard.

10. He's alwayes coveting his neighbours goods, and this Commandement he breaks above all the rest: for though he cannot get a Kingdome, yet his Covetous heart may desire a Kingdome.

p. 243. Consider 'tis a sinne which the very Heathen, by the dimme light of Nature have contemned and condemned. Bion calls it the Metropolis of all evill.Animi parvi & angusti est amare divitias. Cicero. Tolle tu, ego sum Themistocles. Magni est animi magna contemnere, & mediocria malle. Granatensis è Seneca. That little Book hath the flo…ers of Seneca, Plutarch, and other choyce Moralists, and may be very usefull for young Students. Cicero could say, 'tis a sign of a sordid spirit to love money. Themistocles could say, take up that gold, for I regard it not; Seneca could say, 'tis the property of a Noble mind to contemn those earthly things.

Hence foreign, magnus; quasi foreign. non terrae filius, non terrenus. Now shall not Faith do that which infidelity hath done? shall Nature excell Grace? and shall we come short of those that come short of heaven? There is no sin so unbeseeming a Saint, as this. Hence the Apostle would not have them once name it, with approbation, but only with detestation. Epes. 5.3. 'Tis observed, that he never read in all the Scripture, of any Saint that was ever branded for Covetousnesse. We read of their falls into other sins, as Aarons Idolatry, Lots Incest, Noahs Drunkennesse, Davids Adultery, &c. but I never remember any Saint in Scripture that fell by this sin. That they have the Root of this sin as well as of other sins, is clear by that Prayer of David, Psal. 119.36. but that any Saint was ever overcome by it, we do not read. Luther said of himself,V. …urroughs Serm. on John 18.36. …erm. 3. p. 270.John 18:36 that of all sins he was most free from this, and in this respect I could wish we were all Lutherans. We should answ…r Temptations to this sin, as Nehemiah answered his Adversaries, when they would have had him flye, Neh. 9.11. Should such a one as I flye? so, shall such a one as I be covetous, that have God for my Father, the Promises for my Heritage, that have interest in Christ, and so by him have interest in all, I that am under such speciall protection, and have such plentifull provision, should I be covetous? Let the Dogges of the World fight for these bones, and scramble for these scraps; let Esau, Laban, Ahab, Achan, Balaam, Iezabel, Iudas, Demas, Simon-Magus, feed upon these huskes: but let the Saints who are cloathed with the Sun, tread the Moon under their feet, Rev. 12.1. they must contemn these Sublunary, Transitory things; counting them all but dung, and dogs-meat, in comparison of Christ, Phil. 3.8, How oft do we read of the Saints bounty and liberality, but never of their rapine, usury, &c. Iob was eyes to the blind, and feet to the lame, he never did eat his morsels alone. Iob 31. David gave his goods to the Saints, and Millions towards the building of the Temple. The Disciples forsook all for Christ, and the Primitive Christians sold their houses and lands for pious uses, and how carefull was Paul to shun this sin! 1 Thes. 2.5. 1 Cor. 9.12.

4. It besots men, it makes them unteacheable, and untractable; none so dull and uncapable of the things of God, as those that are besotted with the World. These thorny cares choak the good seed of the Word, Luke 8.14. and blind the understanding. Isai 56.11, 12. greedy dogs cannot understand, because their minds run all upon gain. This sin so besotted the Pharises, that they derided even Christ himself,foreign, Subsannabant eum quasi contracto naso, non poterat avaris, non ingrata aut etiam non ridicula esse tam severa liberalitatis praescriptio. Grotius. They say, the Mountains are barren, where the golden Mines are. and blew their noses at him in contempt. Luke 16.14. we do not read of any other sinners, that they derided Christ, as these covetous Pharises did. Thus Ezekiels covetous he arers derided him. Ezek. 33.30, 31. So that we may as soon expect a crop of corn on the tops of barren Mountaines, as a crop of Grace in the hearts of Covetous Cormorants.

5. It eates out that love and tendernesse, it destroyes that Society and sweet communion which should be amongst the Sons of men. It turnes men into Hogs, and Christians into Cannibals. It makes men churlish Nabals, p. 25and renders them cruel and unnatural to the wives of their bosomes, to their own children, to Friends, Neighbours, and dearest relations.

6. It creates trouble to men and their houses. Prov. 15.27. He that is greedy of gain, troubles his own house. He fires his own nest, when he thinks to feather it, and troubles all his own houshold with hast and hurry to get gain, he overworks both servants and cattell, he brings Law-suits upon himself, and at last a curse upon his posterity;Nulla avaritia sine poena, quamvis sit ipso satis poenarum. Sen. and so Passively, as well as actively, he is said to trouble his own house: what did Achan and Ahab get by their covetousnesse, but ruine to themselves and their posterity? So Gehazi by his covetousnesse brought a Leprosy upon himself, and upon his posterity. 2 Kings 5.26, 27. and King Iehojakim ruined himself by this. Ier. 22.17, 18. by this they provoke God to sell them into the hands of Tyrants and Robbers. Hab. 2.6, 7. and at last it robs them of inward peace, and brings trouble of conscience, which is the trouble of troubles. Isay 57.17. such pierce themselves through with many sorrowes.foreign, circumcirca perforant. 1 Tim. 6.10. they wound themselves on every side, as if one were stabbed all over from top to toe: insomuch that they are seldome free from vexing cares, tormenting fear…, and toyling labours.

7. It makes a man odious to God; however the world may admire such, yet Gods soul abhorres them. Psal. 10.3. he dislikes all sinners, but he abhorres these. Hence God is said to pun his fists at such, as we do at those with whom we are angry, Ezek. 22.13, 14. compared with Numb. 24.10. and cryes Woe to them that load themselves with thick clay. [Hab. 2.5, 6.] (i. e.) with these earthly things which burden and oppresse the soule; therefore when God is angry with a man, and would punish him for his other sins, he gives him up to this sin amongst the rest. Rom. 1.29. This made the Apostle so carefull to warn all the Churches of God against it: as the Church of Rome. Rom. 12.8.13. the Church of Corinth. 1.6.9, 10. Gal. 6.6.20. So Eph. 5.3.5. Phil. 3.18, 19. Col. 3.5. and generally all the Churches. 1 Tim. 6.6, 7, 8, 9, 10.17. This made our Saviour not simply forbid this sin; but to use more Arguments against it, then against any one sin whatsoever. Mat. 6.24▪ to the end of the chap.

8. It hardens the heart, so that such men seldom Repent. So long as men have any thing to trust in, they will not care for God: when people are grown to be Lords, they will not come near God, nor be ruled by him. Ier. 2.31. therefore the Lord outs his of their creature-confidences, and makes them sensible of their lost and fatherlesse condition, before he shewes them mercy. Hos. 14.3. other sins which are carnal and sensual, are more easily discovered, and conquered; but covetousnesse is a more close, cloaked [1 Thes. 2.5.] spirituall sin; and so is more hardly discerned, and more hardly cured. And this amongst others is one Reason why,An avarus sit deterior prodigo? Aff. for one covetous person which returnes there are twenty prodigals: which brings me to that Question, Whether a Covetous man be worse then a prodigal?

Answ. We must distinguish of prodigals.

1. Some are compounded ones, and have many other foul enormities mixt with them, as Idleness, Whoredom, Drunkenness, &c. and these aggravated by long continuance in them; now there's more hope of a Temperate young Worldling, then of such a compounded Prodigall.

2. There is a single and simple prodigal, one that only spends beyond his estate, and wastes his means excessively, now (caeteris…paribus) there's more hope of such a one, then of a covetous man; and that for these Reason….

1. The prodigal man doth good to many; but the covetous man, is not good to himself.

2. He gives (though he gives too much) and so comes nearer to liberality, whose act is giving; & is nearer to blessednes, according to that of our Saviour. p. 26Acts 20.35. 'tis a more blessed thing to give, then to receive. But the Covetous man will part with nothing willingly.

3. The prodigall hurts himself, yet benefits others; but the Covetous mis…r defrauds both himself, and others.

4. The prodigall is more tractable, and sooner reclaimed by reason of his poverty, misery, and affliction, his eare is opened, to discipline, and he more ready to hearken to good counsell. Luke 15. But a covetous man, the more he hath,Omnia vitia cum senectute senescunt, sola avaritia juvenescit. the worse he is; and the older he growes, the harder 'tis to reclaime him: other sins, age may bereave a man off the acting them; but covetousness increaseth by age. How long may we preach to such before we can stir them; we speak to stones, and call to dead men. Hence our Saviour tells us that a Camel may sooner go through the eye of a needle, then a rich man (because so apt to trust in his riches) can enter into the Kingdom of heaven. Mark 10.24, 25.

9. It unfits a man for any employment, whether it be

Magistraticall,

Ministeriall,

Martiall, or

Domestical.

1. He's an unfit man to be a Magistrate, such a one will transgresse for a morsell of bread, any base reward will byas him, and therefore Iethro describing a right Governour, tells us [**See this Text excellently opened in Mr. Sam. Wards Serm. p. 395. Tantum valent leges, quantum volunt (imò valent) Reges. Beda. Exod. 18.21.] that he must be,

1. A man of Courage, a magnanimous man, one that fears not the faces or frownes of any, be they never so many or mighty; else he'l soon be daunted and discouraged. The want of this made fearful and faint-hearted Rehoboam to be branded for a child viz. in heart and courage [2 Chron. 13.7.] though he were then above 40. yeares old, as appears 1 Kings 14.21. therefore God commands Ioshua [1.7.] to be strong and of good courage, and the like counsell David gives to Solomon, 2 Kings 2.2.

2. He must fear God, or else he will fear the face of man, Deut. 1.17. the great fear of God will devour all base inferiour feares. Micajah fear'd not two great Kings sitting on their Thrones in Pompe, because he saw a greater then they, 1 Kings 22, 10.14.19. no man can be truly valourous, but he that is truly Religious; as we see in Ioseph, Nehemiah, Daniel. The feare of God is the Foundation of all Vertue; without it [non sunt verae virtutes, sed Vmbrae] they are meere shadowes.

3. He must deal justly and truly, sifting out the truth, that the poor be not opprest.

Even the most pretious things are vile and cheap in his eyes, to whom money is dear. He will not stick with Ahab to sell himself, to work wickedness for the compassing of what his soul loveth. Ward.4. He must …ate covetousnesse. Publick persons must have publick spirits, not seeking themselves, but the common good, else he'l take bribes, which blind the eyes of the wise, so that they cannot discern betwen a good cause & a bad: it makes them partial, & perverts judgement; making men passe sentence on his side, from whom he received the bribe. Hence the Lord so oft condemnes it. Exod. 23.8. Deut. 16.19. & 27.25. 1 Sam. 8.3. Isai 5.23. and 'tis made a note of a wicked man, Psal. 26.9. his right hand is full of bribes. These stop the eares,Olim Graeci pecuniam bovis simulacro signabant, hinc Proverb. Bos in lingua; nullum vitium tetrius quam avaritia, praesertim in Principibus & Remp. gubernantibus. Cicero. tye the Tongue, and manacle the hands. No Vice so foul as this in a Magistrate; the bottle and the basket will make him to do any thing. So that if a Iudge should aske me the way to Hell (saith B. Latimer) I would shew him this way. First, Let his heart be poysoned with Covetousnesse. Secondly, Let him then take bribes, and at last pervert judgement: there lacks a fourth thing to make up the Mess, which, so God help me (saith he) if I were Iudge, should be Hangum tuum, a Tyburne Typpet to take p. 27with him; if it were my Lord chief Iustice of England, or my Lord Chancellour himselfe, to Tyburne with him. As birds are caught with bird-lime, so are men with gifts:Munera non capiant ne iis capiantur, & jus violent. and therefore men deale with such as we do by dogs, throw them a crust, that they may not bark or bite. This was one of those sins that helpt to ruine Jerusalem. Ezek. 22.12. Micah 3.11, 12. Isai 1.23, 24. many build them brave houses with their bribe, but God threatens to bring a fire on those houses. Iob 15.34. though bribes may build them, yet bribe-takers cannot protect them, for God hath said it; who is able to performe it,See Beards Theatre of Gods Judgement. lib. 2. cap. 38, 39, 40 that the Tabernacles of Bribery shall be consumed. This hath made Gods servants carefull to keep themselves pure from this sinne. 1 Samuel 12.3. Acts 20.33. and the Lord hath promised Life and Happinesse to such. Psalm 15.5. Prov. 15.27. Isai 33.15.

Quest. Are all gifts unlawfull, and may a man never take a gift?

Answ. We must distinguish of Gifts.

There are six sorts of gifts.See Mr. Clerk Mirror. cap, 12

1. Gifts of Piety, to promote Gods worship.

2. Gifts of Charity to the Poor.

3. Gifts of friendship to preserve amity.

4. Gifts of duty and gratitude from inferiours to superiours, to testify their Obedience, and Thankfullnesse.

5. Gifts of bounty and favour from superiours to inferiours, to testify their love to them. Now there is no danger in such gifts, because they increase love, and help to preserve humane society.

6. There are Gifts of iniquity,See Mr. Clerks Mirror. cap. 15. Edit. 3. that tend to the destruction of our Brethren, and the perverting of Iustice; and this is that Bribery; and those Gifts which Gods word condemns. It doth not simply condemn the taking of a Reward, but the taking of a Reward against the Innocent, Psal. 15.5. So that 'tis not sinfull by way of Gratitude, either to send a gift, or to receive a gift: but to send a gift, to the end that Justice may be perverted, the eye blinded, and the Innocent condemned; so to send a gift, and so to receive a gift, is both a sin in the one, and the other.

He that would see more against Bribery, let him peruse Mr. Iohn Downam's 4. Treatises against Swearing, Drunkennesse, Whoredome, and Bribery. Willet on Exod. 23.8. Doctor Downam on Psal. 15.5.

2. It unfits men for the Ministery. Covetousnesse is odious in any man, more odious in a Magistrate; but most odiou… in a Minister: who by his life and doctrine ought to witnesse against it. It troubles us to be abused by strangers, but to have our menial servants, and such as are near to us, to preferre the trash and drosse of the earth before us, that is the highest and horridst ingratitude: insomuch that a dull Asse reproves Balaam for it, 2 Pet. 2.15, 16. With what face can a man reprove that in another, of which himself is guilty? therefore 'tis made one speciall Qualification of a Gospell-Minister, he must not be greedy of filthy lucre. 1 Tim. 3.3. Titus 1.7.11. 1 Pet. 5.2.foreign, non amans pecuniam; non dicit, non habens, sed non amans. Negotiatorem Clericum, & ex inop… divitem, ex ignobili gloriosum, quasi quendam Pestem fuge. Hieron. The man of God must not only go, or run, but Fly from this Vice, 1 Tim. 6.10, 11. for a Minister to be a Mercenary man, or a Market-man; or by flattery and dawbing, to curry favour, and get riches, this is that filthy lucre, so oft cendemned in Scripture. Such are called greedy insatiable dogges, Isay 56.11. who for a slight reward prophane the Name of God, Ezek. 13.19. Paul knew what a blemish this would be to his calling, and therefore he was alwayes carefull to shunne the very appearance of it. He oft parted with p. 28his right for Peace, & demanded not what was his due,Look what Liberality loseth a man in his Purse, it gets him in a better place; not only in Heaven, but in earth also, and the best place there▪ the hearts of men, and their loving affection. Robinson's Essayes. Observ. 31. but laboured with his hands (in the Churches infancy and low condition) that he might not be burdensome to any. 1 Cor. 9.6, 7. 1 Thess. ….5, 6.9. We are souldiers, and therefore we must not entangle our selves in these low things. 2 Tim. 2.4. Caution, yet let no man accuse us of Covetousnesse, for demanding those dues, which by the Law of God, and the Lawes of the Land, are due unto us. The labourer is worthy of his hire, saith Christ, Matth. 10.10. this Paul proves by many Arguments 1 Cor. 9.7, 8, 9. 1 Tim. 5.17, 18. Many would have us Preach for nothing; when souldiers will fight for nothing, and Trades-men work for nothing, we will Preach for nothing. In the mean time let them know, that 'tis one thing to preach for money, and another thing to take money for preaching. Though we receive pay for our paines, and may justly demand it for our great labour, yet we do not make that our end. The conversion of soules, and not money, is the ultimate end of all our labours. but I have spoken fully to this point in another Treatise which is now Printed.Sal terrae, cap. 9.

3. He cannot be a good souldier, that minds money more then the cause of God; such a one will betray his trust, or plunder, and use violence: This S. Iohn foresaw, and therefore commands souldiers to do violence to no man, but to be content with their allowance. Luke 3.14. It's an ill Trade to go up and down killing men for eight pence a day; such fight with an ill conscience,Finis denominat opus. and so will fly in a time of triall. As the man must be good, and the cause good, so his end must be good, else he marres all.

4. He's unfit to govern a family, he'l make slaves and drudges of his children and servants.Parlow on 2 Tim. 2.18. as the earth hath been the place where all wickedness hath been committed, so it is most meet, that there the acto…s of sin should be tormented.2 Tim 2:18 Better be some mens beasts, then their servants, for those rest on the Sabbath, while these are drudging for their covetous Masters. These men either cannot pray with their Families, or else the cares of the World will not suffer them; they savour nothing but Earth: they are meer Earth, Earth, Earth. Ier. 22.29. They are Earth by Creation, Earth in their Conversation, and return to Earth in their dissolution. They have earthen bodies, and earthen minds too, and so are meer Earth, and have their names written in the Earth, which shall be their Hell, as some conceive. Ier. 17.13.

[He that would see more Disswasives from this sin, let him peruse Mr. Boltons Directions for walking with God▪ p. 289.288. &c. where you shall find 12. excellent considerations against it, and Mr. Palmers Memorials. p. 10.3. &c.]

Observ. We are free from this sin (say most men) though most men are guilty of it, yet few will acknowledge it. 'Tis a secret, subtle sin, that hides it self under the Cloak of good husbandry, frugality and thrift. 1 Thess. 2.5. I shall therefore give you some signes and characters of a covetous man. This sin may be discerned.

See more signs in Mr. Capell of Tentation. Part. 3, cap. 3. Sect. 9, 10. Mr. Burrows on Psal. 17.14. p. 341. &c.Ps 17:14By our

Thoughts,

Words, and

Works.

1. Try your selves by your Thoughts, this is the best way to know what you are, for as a man thinketh, so is he, Prov. 23.7. By these the Lord tries us, Psal. 139.23. 2 Sam. 16.7. Iob 42.2. and therefore by them we should try our selves; they are the peculiar acts of Gods eye, and greatest in his esteem; 'tis not so much our words and works, as the bent of our hearts and p. 29spirits which he ponders. Prov. 16.2. and if he find them irregular, it displeaseth him, Gen. 6.6. Prov. 6.18. Isai 65.2, 3, 5. Zach. 8.17. Ier. 4.14. Rom. 2.2.21. not only the works, but also the Thoughts of the wicked are an abomination to the Lord. Prov, 15.26. and though Thoughts are free in respect of the Courts of men, yet they are not free from the All-seeing eye of God, Isai 66.18. I know their thoughts.

2. They are not free from Gods word, it takes hold of them, Heb. 4.12. Exod. 20.17.

3. They are not free from his revenging hand. Ier. 6.19. Rom. 2.21. Revel. 2.23.

2. We should try our selves by the thoughts and devices of our hearts, because they are the more immediate issues of our hearts, and cannot so easily deceive us as words and works may. A man cannot so well judge of the goodnesse of a spring by the water which runs 7. miles off, as he may by going to the Fountain head: so we cannot judge so well of our selves, by our actions, which are as streams, as we can by our Thoughts, for there are many Occurrences between the Act and the thought. These are the Master-wheeles, and first movers in the soul, and from them issue either life or death. Prov. 4.23. Isai 59, 7. Mat. 15.19. if a man be Malicious, Murderous, Covetous, &c. first, his thoughts are so, and thence come evill acts. These are the Root, and those the Fruit, these the Mother, and those her Daughters. In the time of the Law, the Lord required the first-fruits, and the first-born. Exod. 22.39. he calls not now for the first-born of our flocks, or bodies, but of our soules: these must be kept more especially for him.

3. They are the Universal Acts of the heart, which discovers it self most clearly by them.

4. They are the swiftest acts of the heart, nothing swifter then thoughts, we can think of a thousand things in a little space.

5. They are the consciencious things of the heart, Rom. 2.5. their thoughts accusing, or excusing them.

6. They are the freest acts of the heart, we do not alwayes as we think, or speak; but thoughts are free, we think as we please. When Peter denied his Master, if we look to his words, you would judge him an Apostate; but if a man could have seen into his heart, there he should have found. Rabboni, My Lord, at least,

7. They are the continual issues of the soul, and so we may the better judge of our selves by them. There is no judging of a Niggard by one great Feast which he keeps, but by his constant fare: So observe, what thy heart doth constantly and habitually run upon, what do'st plod most upon? as the liberal man deviseth liberal things, and by them is establisht; so the covetous man deviseth covetous things, and by them is ruined. Isay 32.7, 8. their end is destruction who mind, viz. inordinately, habitually, and excessively earthly things. When men can forget God, dayes without number, and he is seldome in their thoughts, but their minds run altogether on their Oxen, Farmes, Wives, Money; when their desires be greedy after those things, and their joy excessive in the enjoyment of them, and their sorrow excessive in parting with them; these are palpable evidences of a heart that Trades, and is exercised in Covetousnesse. 2 Pet. 2.14.

[Concerning Thoughts, see Doctor Goodwin, Vanity of Thoughts, Doctor Burges his Serm. on Ier. 4.14. Fenner on Philip. 3.19. Fol. p. 43. P. 1. and on Isay 55.7. Fol. p. 139. Mr. Angiers's Treatise. Doctor Preston on Rom. 2.18. Serm. 3. p. 69., 70. Hooker, Soules Preparation. p. 64, Church his Treasure, p. 353. Mr. William Burton, Anal. of Belial. Serm. 7.]

p. 30By thy Words. Out of the abundance of the heart doth the mouth speak. Matth. 12.34. What is in the Ware-house will appear in the shop, what is in the heart, the Tongue tells you. As is the man, such is his language; as we know what Country-man a man is by his language,Index est animi Sermo. Qualis vir, talis oratio. a French-man speaks French, &c. So we may guesse at men by their language; a good man hath good language, he speaks the language of Canaan; an evill man speaks the language of the World, Isai 32.6. discourse with him of that, and he is in his Element; he can talk all day of it, and not be weary: but talk to him of spiritual things, and he is tanquam piscis in arido, out of his Element, he hath nothing to say. It's a sure sign men are of the World, when they speak onelyonly of the World, 1 Iohn 4.5. when the summe of their talk is, Who will shew us any good. Psal. 4.6. (i. e.) who will shew us how we may get goods and riches, as they said to Peter, thou art a Galilean, thy speech bewrayeth thee; so these are Worldlings, their very speech betrayes them.

3. By thy Works, and walking towards

Thy Selfe,

Thy Family,

Thy Neighbours.

1. When a man lives besides his Estate, and can scarce allow himselfe Meat, Drink, Apparel, Rest, or things convenient: this argues a covetous spirit, for he that is cruell to himself, to whom will he be good? Solomon esteemed it a great evill for a man to have riches,Avarus nemini bonus, sibi verò pessimus. Seneca. and no heart to use them. Eccles. 6.1, 2. like an Asse which carrieth gold for others, when it self feeds on thistles. This man is alwayes poor, and wants as well that which he hath, as that which he hath not. Like Tantalus, who sate up to the chin in water,Desunt inopiae multa avaritiae omnia, Sen. See Mr. Manton on Iames 5.2, 3. p. 522.Jas 5:2Jas 5:3 yet died for thirst. Poor men want many things, but the covetous all things. These are men sometimes of good Wills, but bad Deeds; they are so farre from being like Dorcas, who made coats for the poor whilst she lived, [Acts 9.36, 37.] that they can scarce endure to make any for themselves.

2. By his walking towards his Family. He's base to his wife, and base to his children, they are bred like so many ignorant wild colts. They are like to be golden calves, and that's all. He's base to his servants, he ove-worketh and over-watcheth them. He never catechiseth, or instructeth them, he never prayeth with them, or for them. He's cumbred about many things, and can spare no time for the service of God, either in his Closet, or Family.

3. Towards his Tenants and such as are under him, how cruell is he? he wracks them, he squeezeth them, he sucks them, till he hath got all the bloud out of their bodies, and money out of their purses. They grind the faces of the poor, as the Milner doth his corne, so long as there's any meal to be had out of them. Isai 3.15. yea so exceeding cruell are they, that they do not onelyonly fleece, but flay them; Micah 3.2, 3. They pluck off their skinne from off them, and their flesh from off their bones, and break their bones, and chop them for the pot, and seeth them again in the Caldron. Observe the Method of these cruell Canibals, barbarous butchers, and cursed Cookes.

1. They flay off the skin.

Pellis, caro & ossa, hic facultates significant. Grotius. Tunc ossa frangunt, cum imponunt onera graviora quam quae ab illorum viribus sustineri possint. Sanctius.2. They eat the flesh.

3. Like dogs they fall to gnawing the bones. They break the bones, they'l get somewhat out of the bare bones; they suck them, they beat them, they heat them again; to fetch out marrow; and at last boyle them again, to get out p. 31the utmost drop of fatnesse. How do the Prophets thunder out Woes against unmercifull oppressors. Isai 5: 8. Amos 1.3. & 2.6, 7. Habbak. 2.11, 12. Mal. 3.5.

Yea,Olitorem odi qui radicitus herbas excidat. Quid? num & pellem vis? lanâ contentum esse oportet. Boni Pastoris est, tondere pecus, non deglubere. the wiser sort of Heathens have abhorred such cruelty. Philip, King of Macedon, being counselled to increase his Revenew, wisely answered. I like not that Gardiner which pulls up his herbs by the roots. The like answer gave Tiberius Caesar to one that advised him to augment his Treasure. The Wool (said he) is sufficient, I will not have the Pelt too: For if the Wool be shorne, it will grow again, but if the skinne be pulled off, then farewell all.

2. When men are hard-harted to the poor. They have money for Pride, and money for their Lusts; but for the poor servants of Christ, they have nothing: like Churlish Nabal that hath abundance for himself, but nothing for a pious David, 1 Sam. 25.10, 11, 36.

3. It argues Covetousnesse, when men are over-reaching and unrighteous in their dealing; when they have false Weights, and false Wares; when they work upon the ignorance and necessities of people.

4. When men murmur at just Taxes, justly assest; every penny of pay goes to their hearts, and comes like drops of blood from them. How many excuses do they invent? they be poor, in debt, have great Families, &c. for Pleasure, Pride, Purchases, they have Pounds: but to preserve Peace, and the Gospel of Peace, they have not Pence.

1. Let such know that there are Dues belonging to Caesar which must be freely and cheerfully paid:Non date, sed foreign, reddite, ut justè debitum. Matth. 22.21. Luke 20.25. Give unto Caesar (saith Christ) what is Caesars due, give it as willingly, as if it were a free gift; so saith Paul, Rom. 13.7. render to all their Dues, Tribute to whom Tribute is due. Hence Christ, though he might have pleaded Freedom (as being of the blood) yet for Peace-sake,V. Perkins 2. Vol. on Phil. 4.5. p. 445.Phil 4:5 and to avoid Scandall, he paid Tribute. Mat. 17.29. They have right to their Tributes both by the Law of God, by the Law of the Land, and by the Law of Nature. We enjoy great blessings under them, both Temporall and Spirituall; we sit queitly under our owne Vines: no Plundering, Fireing, Crying, nor Killing in our streets. Now to preserve all these, there is a Necessity of Taxes, which are the sinews of a State, and without which no State can be long, kept in Peace. Nor can the Church, Common-wealth, Armies, Navies, Counsellors, Schooles, Universities, Hospitalls, &c. be maintained without Taxes, and therefore there is a great deale of Equity, and Necessity in their payment.

2. You that groan before you are sick,V. Burroughs. Hos. 8.10. Observ. 2. cap. 2.Hos 8:10 and murmur without a cause, must know, that your Blessings are far greater then your Burdens. We enjoy Houses, Lands, Wives, Lives, Children, Peace; and above all, the Gospel of Peace; the Token of Gods speciall presence amongst us, for this mercy alone: many of our fore-fathers would have given twenty times our Taxes, and have thought it nothing: if one should give us a 1000 l. per annum, provided we would pay a Pepper-corn every yeare, to testify our Thankfulnesse, we would count him unworthy of so great a gift, who should deny so small a favour,

3. Suppose superiours should lay unjust Taxes on us, yet must we patiently undergoe them; remembring that 'tis the sins of a people which give strength to Tyrants. Things that cannot be remedied, must patiently be borne. When the Lord told Israel what their King would do to them, all that they must do, was to cry unto the Lord, and acknowledge their sin, 1 Sam. 8.11, &c, not that God approved of such doing, but shewing them what the might of a King would draw him to do.

4. Especially when Taxes are imposed on the Subject by Authority of p. 32Parliament, the best and highest Court in the Land; they should cheerfully be paid. This is the fundamental and most proper Government in the Land. 'Tis indeed the glorious priviledge of our Nation,Si antiquitatem spectes, est curia vetustissima; si degnitatem, est honoratissima; si surisdictionem, est capacissima; Huic ego nec me…s rerum, nec tempora pon…. S. Edw. Cook. above all other Nations. 'Tis that Government which the Lord hath wonderfully owned in all their set battles, and miraculously preserved in despight of all opposition. 'Tis observed by a great Master of the Law (Sir Edw. Cook) that no Prince ever prospered,Nec aliud adversus validissimas gentes pro nobis utilius, quam quod in commune non consulunt, rarus ad propulsandum commune periculum conventus; ita dum singuli pugnant, universi vincuntur. Tacit. in vita Ag…icol. that did oppose Parliaments, and those that have been ruled by Parliaments, have flourished wonderfully; as King Henry the Eighth, King Edward the Sixth, and Queen Elizabeth. Tacitus observes that the Romans vanquisht the ancient Brittains for want of Parliaments.

Object. Parliaments have done very little good, Errors and Disorders, still abound, &c.

Answ. Omne invalidum naturâ querulum. Weak men are full of complaints; when men faint in time of triall, it argues their strength is but small.

1. Know, Parliaments have done much, very much, considering the Mountaines of opposition which they have met with,

2. Had not my sins, and thy sins hindred them, they had done more. We oft murmur at Moses and Aaron, when 'tis our own Rebellion that keeps us in the wildernesse.

3. The Parliament never approved of those Errors and Disorders, which are now so rise amongst us. For

1. They did expressly Covenant against them.

2. They have publisht Ordinances and Acts in Print against them.

3. We hope this present Parliament will take further Order for the suppressing of them.

I have been the larger on this point that I may take off that scandal which the wicked (in all ages) have cast on the people of God.Solenne est Christianis ut crimina seditionis, & laesae Majestatis à persecutoribus affingantur; quibus tamen non sint obnoxii. Gentum Magdel. 2. Col. 420. viz. That they are enemies to Caesar, Factious, Seditious, Turbulent, &c. Thus Haman accused the Jewes for Breakers of the Kings Lawes. Hest. 3.8. Paul is counted a pestilent fellow, and a troubler of the State, Acts 17.18. & 12.26. & 24.5. and Christ himself was counted no friend to Caesar. But this I dare boldly affirm, That Superiours have no better Subjects in the Land, then such as fear the God of heaven. These obey for conscience sake, when others obey onelyonly for Self, and out of Fear. These will sacrifice their Lives and Estates, in just and Honourable wayes, for their Governours; when those that serve them for their own Ends, will leave them, & forsake them. These pray, Pay, and Preach for Caesar, carefully obeying his just commands: whilest the wicked are Cursing, Swearing, Drinking, Murmuring at Taxes, and Transgressing their Lawes. The honour of Religion should be dear to us, and we should walk so wisely, that we should give no just cause of offence to any. Colos. 4.5. 1 Pet. 2.12. much less to our Superiours but by our wise, inoffensive walking, we should labour to win their hearts to a love of the truth. As a wise and vertuous wife may be a means to win her husband, 1 Cor. 7.16. So holy, humble, wise-walking Christians, may be a means to convert, or at least to convince such as are a verse to the Truth. So did the Constancy, Courage, Patience, and Piety of the Primitive Christians.

2. We shall encourage the Lord to continue the Blessing of Government amongst us. 'Tis a great Government amongst us. Take it away, and you open the Floud-gates to all Licentiousness and Villany; men would be like Ishmael, wild men, every mans hand would be against his Brother. Gen. p. 3326.12. when there was no King in Israel, every man did what seemed good in his own eyes, Iudg. ult. ult. Without Government, one man would be but bread for another, as in the Sea, the greater fi…h devoure the lesser. Hab. 1.14, 15.Pisces majores glutinant minores. Prov. Take away Government, and what Rapes, Rapines, Tumults, and Disorders, would there be? every mans lust would be a Law. Better have Tyranny then Anarchy, a Tyrant then no Government. Better live in a State where nothing is lawfull, then where all things are lawfvll to be done. 'Tis a very bad Government indeed, that is worse then none at all, where there is Magistracy, some may be opprest and wronged; but none can be righted, where there's none. Better poor people should sit under a scratching bramble, then have no hedge at all to shelter them from the stormes of popular fury. Seeing then that the Magistrate is the Minister of God for our good, both Temporall and Spirituall.See the benefit of Magistracy in an elaborate Serm. of Mr. Gournall on Isai 1.26.Isa 1:26 Rom. 13.4. Seeing he is a meanes under God to preserve our blessings to us, and to increase them in our hands by a Peaceable enjoyment of them: there is all the reason in the world that we should freely and fully contribute to his necessities in the promoting of such just and pious designes. And they deserve to be branded for sordid Earthwormes (unworthy to enjoy any Priviledges in a Nation) that shall murmur or repine at such just Assessements as tend to the preservation of the land both in its Being, and Well-being. I have insisted the longer on this Point, that the world may see, Religion is no enemy is to Caesar.

I come now to remove those more especiall Pretences,Vitia nostra quia amamus, defendimus; & malumus excusave ista quàm excutere. Seneca epist. 117. and Fig-leaves, under which the Covetous would hide themselves.

1. Obj. 'Tis but a small sin (say some) 'tis Frugality, Thrift, Good-husbandry, &c.

Answ. Is Idolatry, and spirituall Adultery a small sin? Is the root of all evill, and the breach of all the Commandements, a small matter? is it a matter of nothing that brought the Leprosy on Gehazi, and his posterity, stoned Achan, and brought Iudas to the haltar?

2. Know that the Devil puts the finest names upon the fowlest Vices. Heresy is New-light,V. Brook…. Remedies, Device 2. p. 18, 19. Sottishnesse is Sanctity, Pride decency, Drunkennesse good-fellowship, and Covetousnesse good-husbandry; though it brings men to beggery. Prov. 11.24. there is that withholds more then is meet, and it tends to poverty.

2. Object. I do but make the best of mine owne, and that is no sin.

Answ. 'Tis true, in just and honest wayes, we may make the best of our own, but if you go about by Usury, Oppression, &c. to raise your self and yours, then you make the worst of your own. Hereby you get care to your selves, envie from your neighbours, become a prey to theeves, bring perill to your persons, curses on your children, Law for your Heires, and damnation to your Soules.

3. Object. We have a great charge of children, and many to provide for, now Parents are commanded to lay up for their children, and he that provides not for his own, is worse then an Infidell. 2 Thes. 4.12.

Answ. Some have no charge,V, B. Halls C. C. chapt. 2. p. 13. but themselves, yet they drudge, and are never satisfied. Solomon tells us there is one alone, and not a second, yet there is no end of his labours. Eccles. 4.8.

2. Suppose thou hast children, yet how dost thou know what thine heire may be? he may be a spend-thrift, and wast that in a short time, which thou hast toyled for all thy dayes. Eccles. 2.18.19.

3. Though Parents may & must provide for their own, yet it must be in a moderate, prudential manner, not with a carking, vexing, distrustful care; pious education, is the best Portion; that can never be lost. Piety hath the promise, & the promise virtually is every thing, this is the riches which God commands Parents p. 34to provide for their children, Psal. 75.5, 6, 7. Deut. 6.6, 7. to teach them Gods Statutes,En quales divitias Deus diligit, en quas pignoribus recondi exigit opes? fidem scil. ac timorem Dei, modestiam, sanctimoniam, non terrena, non pereuntia, non caduca. Salvian. Ad Eccles. Catholic. lib. 1. p. 345. Edit. Oxon. Vbi plura. and bring them up in his feare. Ephes. 6.4. We may love our children, but it must be In, and For the Lord; we may not to raise them, ruine our selves, nor to make them rich, make our selves poore; nor to get Temporalls for them loose Eternalls for our selves.

4. Suppose you do get riches for your children, yet how knowest thou whether ever thy children shall enjoy them? for as riches are uncertain in getting, and uncertain in keeping, so when we dye, 'tis uncertain to whom we shall leave them. Thine enemies may be thine heires, for ought thou knowest; many rich men of late have found it so, in many parts of the Land. Many times the riches of the wicked i… laid up for the just, whom they most hated Prov. 13.22. as Nabals was for David, Hamans for Mordecai, and the Canaanites for the Israelites. Hence Christ makes it the note of a …oole, so to mind Temporalls,Cum peste avaritiae jungitur pestis desidiae. Gr. g. Qui sibi longa tempora promittebat, diem sequentem non vidat. Greg. Quaeris horrea? habes horrea, scil, ventres pauperum. Basil. as to lose Eternalls. Luke 12.16, &c. That rich fool, like a secure Ep…cure, sings a requiem to his soule, and promiseth himself many years, when he was not sure of one day. But what saith God to this covetous Caitiff with his new Barns, when he might have laid up his corn more safely in the poors bellies? v. 20.

First he's called a fool for his paines. The World accounts such wise men, but in Gods Dictionary their name is Fool, and their folly appeares, in that they never think on the shortness of their lives,Insipientis est dicere, non pu…âram. Cicero. Nihil aequè pro dest ad temperantiam omnium rerum quàm frequens meditatio brevis & incerti aevi. Seneca. foreign animam tuam repe…ent. the uncertainty of riches, and the great account which they must give for them.

2. God comes sudenly and unnexpectedly upon him. This night shall thy soule be taken from thee. Thou dreamest of many yeares, behold in this night of thy ignorance, and darkness, in this night of thy security and negligence, whilest thou art glorying in thy riches, Bags, and Barnes, comes a Feaver, Plague, Sword, &c. and sweepes thee and thine away.

3. The devill fetcheth his soul against his will; a rich worldling is loth to dye; a good man patiently and quietly commits his soul to God, 1 Pet. 4.19. but a wicked mans soul is required of him. This night they, viz. the Devills, whom thou hast served, and obeyed, shall require thy soule: for as the good Angels do carry the souls of the godly into Abrahams bosome, so the evill Angels carry the souls of wicked men into hell. Lastly, his folly appears in heaping up riches when he knew not who should gather them. Then whose shall these things be, which thou hast provided? q. d. thou labourest and toylest for thou knowest not who,Infelicissime omnium, cogitas quàm bene alii post te vivant, non cogitas quàm malè ipse moriaris. Salvian, ad Eccles. Cath. l. 3. O miseranda conditio? bonis suis aliis praeparat beatitudinem, sibi afflictionem; aliis gaudia, sibi lacrymas, aliis voluptatem brevem, sibi ignem perennem. Idem ibidem. whether for a Friend, or Foe, a Kinsman or a Sranger, a Wise man, or a Fool, a temperate man or a waster; if thy Friends have them, they may do them good, and they may do them hurt; they may help, and they may hinder them; they may be blessings, and they be curses to them. How many have been undone by the estates that have been left them, and had been happy, if they had not been so happy; they might have been rich in Grace,See more in B. Vsher's Method for Meditation. Duty 6. p. 149, &c. if they had not been so rich in goods.

4. Obj. We are Religious, and therefore not Covetous.

Answ. It doth not follow, for a man may practise all the duties of Religion, and yet be a covetous wretch, as we see in Iudas, and the Scribes and Pharisees, who fasted, made long prayers, gave alms, & yet Christ taxeth them for covetousness. Mat. 23.14 So Ezekiels Hearers. Ezek. 33.31, 32. covetousness is a secret sin, and cleaves close to the natures of the best. Hence Christ p. 35warnes his own Disciples to beware of it, Luke 12.15. & 21.34. Yea the more pious any man is, the more the Devill will tempt him to this sin. This made St. Iohn write to those that were strong in grace, and fathers in Christs Schoole, to take heed of loving the world. 1 Ioh 2.15.

5. Obj. Men praise me, and therefore I am not so bad as you would make me.

Answ. Yet God abhorres them, Psal. 10.3. and though all thy fellow-prisoners praise thee, yet if the Judge condemn thee, thou art undone: for 'tis not he whom men commend, that is commendable, but he whom the Lord commends. Rom. 2.29.

[He that would see any more,Sublatâ ca…sà tollitur eff…ctus▪ Christians should live above the world▪ 'tis much below them to stoop to these beggarly enjoyments &c. Iacomb, Enochs walk. p. 20, 21. Vbi plura. let him peruse M. Capel on Tentat. Part. 3. Sect. 8. p. 329. Edit. ult.]

Quest. But what Meanes must I use to overcome this sin?

Answ. You must first remove the Causes (as Physicians use to do) and then the effect w…ll cease. Now the the first cause of covetousnesse is Diffidence and Distrust of Gods providence, and promises. This unbelief is the very Root of all those Vexing, Inordinate, Tormenting cares, which possesse mens hearts. They question whether God will provide for them, and therefore they are so excessively carefull to provide for themselves. The weaknesse of the Disciples faith strengthened their fear about food and raiment, Matth. 6.30. The Lord foreseeing this, hath for our support promised, that he will never leave us,foreign, nequaquam neque unquam te deseram. Beza. Quintuplex negatio apud Graecos vehementer negat. nor forsake us. Heb. 13.5. there are five Negatives in the Text, to assure us of the truth of it. q. d. I will not, no, I will not; I will in no wise leave thee, nor forsake thee. He that provides for Sparrowes, and feeds the Ravens, will not faile his people; man is a poor weak creature, and cannot live without some prop; and if he trust not in God, he will trust in uncertain riches. Prov. 18.11. For this the Lord who is a jealous God, and cannot endure a Corrivall; crosseth and curseth him, and sets an Ecce of detestation upon him. Psal. 52.7. Lo, this is the man that made not God his strength, but trusted in his riches. Let us therefore act and strengthen our faith,Fides famem non formidat. Tertul. Fide armatus difficilia quaeque potest. for it fears no Famine, Dangers, or Difficulties. Get assurance of heavenly things, that will enoble your minds, and make you to contemne earthly things. If you be risen with Christ, and have set your affections on things above, they will dye to things below. Colos. 3.1, 2. He that is filled with sweet meats, cannot away with courser fare.

2. Discontent with mens present condition, man is a poor froward, wayward, perverse, d…scontented piece. God hath much adoe with u….The proud man hath no God, the unquiet man hath no nei…hbour, the distrustfull man hath no friend: but the discontented man hath not himselfe Herle's Poliop. p. 1. c. 4. I… Israel be in Egypt, he then longs to be in Canaan; let God bring them into Canaan, and then they long to be in Egypt again. Our present Callings, dwellings, Wives, please us not. The Servant would be a Master, the Maid a Mistris, the old man young, the single man married, and the married man would fein be single again.

1. Consider that this discontent with thy present condition is a dangerous Temptation, It makes men unthankfull to God for present enjoyments, and to undervalue the blessings they have.

2. Discontent makes men like to the Devill himself, who is a proud discontented spirit, Iude 6. as contentation make us like to God, and partakers of the divine nature; so Discontent makes men like to p. 36Satan. A gracious man is a Self-sufficient man; he rests contented with his little. Suppose all the creatures in the world should be destroyed, yet God would be El-shaddai, all-sufficient still, laying all happinesse in himselfe: So if God should take away all creature-comforts from a gracious soul, yet so long as he hath God for his portion, he hath all; and is as joyfull, as if he abounded with all creature-comforts. Hab. 3.17. Psal. 16.5, 6, 7.

See more Judgements on covetous persons. Beards Theater of Gods Judgments. Part 2. cap. 5. p. 58. in Folio.3. Discontent brings ruine, Ahab was not content with a Kingdome, but he must have Naboths Vine-yard too, and that ruined him. 1 Kings 21. This cast the Angels from Heaven, Adam out of Paradise; he would be like God, and made himself lower then man. Psalm 49. ult. Let the scratching bramble, and tearing …, aspire after Ru…e, and to be a King: but let the Vines of Gods planting content themselves with the wine, and sweetnesse which God hath given them. Iudg. 9.14, 15. when Israel was not content with Manna, but they must have flesh, they had it with a curse to boot. Numb. 11.31.33. Impatience may wrest a deliverance from God, but we had better be without it. Such Preservations oft-tim…s are but Reservations to some greater judgement. This ruines men in Temporals: as a rolling stone gathers no mosse, so a running, discontented head gathers no riches. 'Tis not those which are rich in an orderly way, but those that will be rich before their time, and that by unjust practises; such bring themselves into a snare, and do so drown themselves in perdition,foreign in profundum exitium demergunt. This is finis operis, though not finis operantis. The end of the action, though not the intent of the agent. that they seldome or never rise againe. 1 Tim. 6.9. So did Balaam, Iude 11. and Achan, Ahab, Iudas. This ruines men in Spirituals. It robs the soul of that Peace and Joy, which it should find in God, it distempers the spirit, and makes it unfit for holy duties. It lays men open to many sad Temptations. What makes so many Witches? Discontent. What makes so many run to Withes? Discontent. What makes so many murder themselves? Discontent. This lets the Devill into mens hearts. Ephes. 4.27. He loves to fish in troubled waters, and carefully observes all excesses in us, whether of sorrow, or joy; and acts accordingly.

Here some object. If I had but such Gifts and Graces, as others have. I could be content, but it troubles me, that I come so short of many others.

Answ. You must know that God hath ordained some men for more eminent places, and these he adornes with more eminent Gifts and Graces. Others are for lower service, and these he gifts accordingly. Some are to be Eyes, some Hands, some Feet, some little Toes in the body, yet all usefull and beautifull in their places. It's a great dignity to be the least member of Christs mysticall body.

2. Though thou be inferiour in some things, yet thou mayest excell in others. Another, it may be, may have more knowledge; yet thou mayest practice more. Another may have more Learning; but thou more Humility. Aaron excelled in eloquence, and freedome of speech; but Moses excelled in Wisdome, Solidity, and Meeknesse. God in his Wisdom hath so ordered it; that no man hath all things; but some excell in one thing, and some in another, that we might all be usefull in our way, and helpfull each to other.

Quest. But suppose the Lord should call me to a higher place, must I still content my self with my low condition?

Answ. As when the Lord calls us to a lower condition, to forsake all, as he did Abraham, to leave a certainty, for an uncertainty. Gen. 12.1. Acts 7.5. We must cheerfully obey. So when he calls us to Riches and Honour, as he did Ioseph, David, Hester, Daniel; We may and must with Thankfulnesse p. 37accept it: or if the Lord by our industry, or by the death of Parents and Friends, shall enrich us, we may accept of them, and must improve them to the honour of that God, that gave them. As we have better wages, so we must do do more work.Quae à De… dono accepimus, ad Dei cultum referre debemus, & in ejus opere consumere, quae ejusdem sum…simns largitate. Salvian ad Ecclesiam Catholicam. l. 1. p. 352. ubi plura. Ille habet aucum, qui novit uti auro; qui autem auro uti non novil, habetur, non habet, possidetur, non possidet: est…te Domini auri, non servi. Aug. in Psal. 123.Ps 123 As he hath exalted us, so we must exalt him. Like Iehosaphat, when God gave him riches in abundance, his heart was lifted up in the wayes of the Lord, 2 Chron. 17.5, 6. Such are not slaves to their Riches; they do possess it, but it possesseth not them.

Quest. But how shall I know when I am called to an higher place?

Answ. When the Lord gives Gifts and Qualifications sutable to the work which he calls us to; for God calls none to any imployment, but he gives them gifts, in some competent measure, answerable thereunto.

2. When we come not to our Places by Bribery, Simony, or any indirect meanes. When we make not money our end, but the glory of God; for many pretend a Call from God, when it's 100 l. or 200 l. per annum that calls them. This is Mammons call and not Gods, and such prosper accordingly; they have no comfort nor success in what they do. But when a man shall see (upon the improvement of his gift) a cleare hand of providence, leading him from a lower to a higher place, wherein he may bring more glory to God; and he can make it appear to others, that this is his primary end: then goe and prosper, and the Lord be with thee.

3. Carnal security, with hopes of long life, and thoughts that they shall live here for ever, Luke 12.17, 18. this made that rich churle so eager after the World. Such may do well to remember, that we are but strangers and pilgrims here. That our life is short and uncertain, like a Tale that is soon told. Psal. 90.9. a span that is soon measured, Psal. 39.5. like a shadow that soon passeth away,See Mr. Ley's Sermon on that Text. See Mr. Cases Sermon at the Funerall of Mr. Lucy. p. 17. &c. Iob 8.9. like a vapour that soon vanisheth. Iames 4.14. Like a flower that soon fades. Isai 40.7. Iames 1.10, 11. Like the grasse that soon withers. 1 Pet. 1.24. Like a Post that hasts away. Iob 9.25. Like a Weavers shuttle, that flyes swiftly. Iob 7.6. Like a race that is soon run, Like a thought which quickly comes, and quickly goes. Psal. 9.9. Like a dream which quickly vanisheth. Psal. 90.5. Like a blast of wind which returns no more, Iob 7.7. Psal. 78.39. though a man should live a thousand yeares; yet in Gods sight, and compared with eternity, it is but as a watch of the night, which lasteth but three houres

Besides, Physicians observe that, within us, we are obnoxious to three hundred diseases; besides many new ones which have not been heard of till of late; yea, how many have been killed by immoderate passions? as excessive Joy, Sorrow, Fear, Envie, &c.

2. Without us, there is the Sword, Plague, Famine, Fire, Water, Beasts, and wicked Men, who are worse then Beasts. Death is in our Cap, in our Pot, in our Meat, Drink, Gloves, Apparell: a Haire, a Flye, a Raisin stone, a Tile from an House, may soon end us; So vain a thing is man. Psalm 39.11.

This, seriously considered, is a notable means to mortify our affections to the World. Remember that all these creature-comforts, have aut finem suum, aut finem tuum, either thou must from them, or they from thee; how soon thou knowest not. 1 Tim. 6.7. 'twill be our wisdom therefore to wean our hearts betimes from these low enjoyments; that so when our last weaning by death shall come, it may not be better to us.

p. 384. False Notions, and delusive conceits about riches. This indeed is the prime Cause of Covetousnesse. Most men are blinded, they judge Riches to be that which makes a man and his Posterity happy. Hence it is, that they place their Comfort, Joy, Contentment, in these Perishing, low things.

They call them Goods, as if they were the only good Wealth,Bona appellantur ac per hoc fallunt homines nomine praesentium bonorum, cum sint causae malorum aeternorum. Salvian. as if it were well for all such. Profit, Gain, Treasure, Substance; as if there were an All-sufficiency in them.Men look on Riches as great things. Ier. 45.5. Seekest thou great things for thy self? they are not so in subsistence, but onelyonly in Appearance.Jer 45:5 They look upon a man as undone without them, but he that hath them, they look upon him as made, such a man hath a house and land given him, he's made; when the man oft-times is marr'd: and by them is made more Idle, Proud, Luxurious, Covetous, and cruell, &c.

As a remedy against this Soul-destroying Malady, Be sure to get your judgements rightly informed, that you may conceive aright of these Temporal things. Regard not what the World calls them, for those things which are highly esteemed in the sight of men, oft times are an abomination in the sight of God, they call Darknesse Light, and Evill Good.

But observe what the word of God (which is truth it self. Dan. 10.21.) calls them, and accordingly judge of them. Now the Scripture calls these earthly things, which the World idolizeth, and so dotes upon.

1. Vanity; not only Vain, but Vanity it self in the Abstract.Habel habalim, haccol Habel. Vanitas vanitatum, omnia vana. Vanitas significat. 1. Mutabilitatem. 2. Inanitatem. 3. B…evitatem. 4. Interitum. 5. Mendacium. 6. Fraudem & fallaciam. a Lapide in locum. V. Clerks Mirror. cap. 131, Not only Vanity, but Vanity of Vanites, (i. e.) Vanissima Vanitas, exceeding Vain. And not only so, but they are Vexation of Spirit too; there's Vexation in getting them, Vexation and Care in keeping them, and Vexation in parting with them. But who tells you all this? Why Solomon, the wisest of men, who had experience of all creature-comforts, after much triall of them all, concludes. Vanity of Vanities, all is Vanity. Eccles. 1.2.

Mr. Baxter's Saints Rest. p. 1. c. 8. Sect. 3. p. 167.[See Mr. Cottons Commentary on Ecclesiastes. Downams Warfar. lib. 2. cap. 8, 9, 10. p. 466, 467, &c. Doctor Reynolds, Vanity of the Creature. Mr. Henry Smiths Sermon on Ecclesiast. 1, 2. Sibbs Cordialls. Serm. 18. on 1 Sam. 19.3, 4. Edit. 1. Papillon on the Passions. cap. 3.]

2. Riches are called Snares. 1 Tim. 6.9. though in themselves they are good, and the blessings of God, yet accidentally, by reason of mans corruption, they become dangerous Snares to many, and the occasion of thei… ruine; as we see in Pharaoh, Ieroboam, Rehoboam, Nebuchanezzar, Darius, Nabal, Iesurum, Deut. 32.15. Herod, Dives, Abstrahunt divitiae à recto; quae opinione nostrâ chara sunt, pre…io suo vilia. Seneca Ep. 8 2.how Proud, Luxurious, Unmercifull. Luke 16. The poor men were bad in Ieremies time, but the rich were far worse. Ier. 5.4, 5. and usually when we have most of the Creature, God hath least of us. Iob 21.7. to 17. Ier. 2.31. Hos. 4.7. & 13.6. Psal. 73.6, 7, 8. as they were increased, viz. in number, riches, and all manner of blessings, so they sinned against God:Pius. V. Pontifex factus, dicere solebat: Cum religiosus essem, sperabam bene de salute meâ; Cardinalis factus, extimui, nunc Pontifex factus, penè despero. a Lapide in Num. 11.11. Galba omnium consensu capax fuit imperii, nisi imperasset. Tacitus. When there were Golden Chalices, there were wooden Priests, and when wooden Chalices, the Church had Golden Priests. Difficile est esse in Honore sine Tumore. Bern.Num 11:11 and according to their Pastures they were filled, and their heart was exalted; not in duty and thankfulnesse, but in Pride and forgetfulnesse, How many, whilest poor and low, were active, and zealous men; but the higher they have been promoted (like a Pope which I have read of) the worse they have been, when the Church was most persecuted, it flourisht most. Plures efficimur, quoties metimur, said Tertullian. And p. 39when Constantine bestowed great preferments on the Church, a Voyce was heard in the Ayer saying. Hodie venenum fun ditur in Ecclesiam. Now is the Church poysoned. Riot and Pride usually attend Riches. Hence that Caveat. 2 Tim. 6.17. Charge them that are rich, that they be not high-minded; implying, that rich men are apt to be so. Riches to a wicked man are like a sword in a mad mans hand, with which he doth much mischiefe. He's the more able to oppresse, and Tyrannize over his brethren, Psal. 52.2.7. Bulls and Beares, when they are fat and full, grow fierce and man-kin. Since therefore riches are such dangerous snares, we should rather fear them, then desire them; considering how many great men, yea and good men have fallen by them.

3. Riches are called Thornes.

1. As those choak the seed that's sowen, they overtop it, and drop upon it. So the inordinate cares of the World choak the good seed of the Word, that it cannot prosper in our soules. Mat. 13.22. Luke. 8.14.

2. Thornes are noysome, unprofitable things; so are riches, if they be not rightly used.

3. Thornes, if they be carelesly handled, scratch and wound us, a man had need to be fenced with iron, and well harnassed, that goes amongst them. 2 Sam. 23.6, 7. So riches, if they be not wisely managed, pierce us with many sorrowes. 1 Tim. 6.9, 10.

4. Thornes are perplexed and folded one within another: so are the cares of this World so linkt together, that one drawes on another.

5. They are catching any thing that comes near them, Abrahams Ram was caught in a thicket, Gen. 22, 13. let a sheep come to them for shelter, and he's soon entangled, and leaves some of his fleece behind him: So they that will be rich, are quickly caught and entangled by them; they rob us of our Humility, Industry, Courage, Zeale: How many in times of triall to save their goods, have denied their God.

6. They soon vanish, and are quickly extinct. Psal. 58.9. and 118.12. So riches flye suddenly from us, and are therefore called uncertaine riches.

7. Thornes spring from the earth, and their heads run into the earth again: So Rich men have their Hearts and Heads in the earth.

8. Thickets of Thornes are Receptacles and Dens of many noysome hurtfull creatures: so the hearts of worldly men, are Dens of Devills, and Lodges for noisom lusts.

4. Riches are called Vnrighteous Mammon, Non ipsae divitiae per se noxiae, sed mentes male utentium criminosae: nec ipsae opes homini poenae causae sunt, sed de opibus sibi poenas divites faciunt; quia dum uti divitiis bene nolunt, ipsas sibi divitias in tormenta convertunt. Salvian See Dyke on the Heare. c. 4. p. 52, 53Luke 16.9. and Treasures of wickednesse. Prov. 10.2. Because oft-times they are ill got, ill kept, ill spent. How many use unrighteous practises to gain them, and in the possessing of them, they become the baits and instruments of many sins, especially of oppression and unrighteousnesse. Not that Riches are unrighteous in themselves, but accidentally by the abuse of wicked men, they become the occasions of great unrighteousness.

5. They are called Deceitfull riches, Matth. 13.22. Iude 11. Because they deceive such as trust in them. They are like a painted harlot, that promiseth pleasure, but brings pain; they deal by men, as the devill doth by his witches; he promiseth them delights, but gives them torments; promiseth them liberty, and brings them to prison: promiseth them life, and brings them to death. Riches frustrate the expectation of such as rest upon them. They are like the gross Idolater, which feeds on ashes, and rests on a lye. Isay 44.20. yet are they so bewitcht with them, that they cannot say, Is there not a lye in my right hand? they cannot so much as question with themselves, Are these the things I was born for? are these my chiefest good? if p. 40they could once but thus reason with their hearts, they would soon loath them.

6. Riches are called Nothing, Prov. 23.5. Wilt thou set thine eyes upon that which is not? or which is nothing? (as the former translation reads it) most men idolize riches,Veenennu, & ille non supple sunt, existunt, vel non manent in tuo jure & potestate. Per modica & minima Christus intelligit bona temporalia; per magna, spiritualia, à Lapide. Turcium imperium quantum quantum est, mica tantum est, quam pater-familias projicit canibus. Luther. and look upon them as great matters, but in Christs Inventory they are set amongst the least of goods. Luke 16.10, 11. Solomon goes further, and reckons them amongst the things that are not. The whole Turkish Empire (saith Luther) is nothing else but a crust, cast by heavens great House-keeper to the dogs of the world.

1. Observe how sharply Solomon reproves men for looking after Riches. Wilt thou set thine eye on that which is not? q. d. Thou mayest not do it, they are not worth the looking after, and therefore do not so much as cast an eye upon them.

1. Because man is a rationall creature, he useth convincing Argum…nts to disswade him.

1. Consider they are Nothing. Nothing in Gods eye, and esteem; Nothing in comparison of Grace and Gods favour; Nothing in respect of any Reall comfort; they profit not in a day of wrath, when trouble is upon our selves, or upon the Nation; they cannot help us, but they forsake us, when we have most need. Prov. 11.4. Iob 36.18.19. Zeph. 1. ult. They are so vain, that they deserve not the name of a Being, they are not, they are a meer non-entity, a purum nihil, call them any thing, and you call them too much.

2. They are exceeding Mutable, they flye suddenly and swiftly from us, they have not Sparrowes, but Eagles wings to fly aloft out of our reach.Habent non alas passerinas, sed alas aquilinas. There is no keeping them, we daily see how they flye from one to another.Opes non habent stabilem existentiam, sed, instar avis inquietae, vagae & fugacis transit & avolat, & amplius non appareat, nec esse videatur. à Lapide. Hence the Apostle calls them uncertain Riches 1 Tim. 6.17.

3. They make themselves wings, we need not invent wayes to make them fly, they have wings enough of their own to flye from us: by the wings of fire, by the wings of Theeves, by the wings of Taxes,Irus & est subitò qui modo Craesus erat. Suretiships, Souldiers, Plunder; by Rust, Rats, Moaths, Mice, Pirates, Shipwrack, &c. So that he who was Dives to day, may be Lazarus to morrow.

Thus let us get our judgements clearly convinc't of the Vanity, Inanity, Mutability and Dagner of Riches; then will not our hearts be easily deceived by them: to this end remember what our Saviour calls them. Luke 10.41. They are many things, (i. e.) they require much labour and trouble. to get them.

2. They are unnecessary things, one thing is necessary.

3. They will be taken from us.

4. They are not the best part.

2. Having removed the Causes of Covetousnesse; in the next place; G…t an Hatred of it in thy Heart. Do not plead for it, do not extenuate it; but remember 'tis Idolatry, the root of all evill, it makes us hatefull to God, odious to men, a burden to our selves, and abusive to our Relations. This will make us to flye from it as from the face of a serpent. 1 Tim. 6.20, 21. Shun it with all speed, that you be not tackt or tainted with it. But how may I do that? why study ye the contrary graces. verse 11, 12. for as Diseases, so Vices are cured by their contraries.

Est armatura armatura.3. Pray much against it. Without this, all other meanes are vain. This hath a speciall influence on all the other pieces of our spirituall armour, without p. 41it all the rest are unserviceable, and therefore the Apostle addes in the close of all, praying alwayes. Ephes. 6.18. Spread thy misery before the Lord and say, Lord what a heart have I? how full of distracting cares, and inordinate feares, how dead and dull to the best things? If Riches increase, I can reioyce in them, or if my substance decrease, I am sensible of that; but in matters of spirituall concernment, how stupid and senselesse am I? oh thou the Heart-making, be to me the Heart-mending God. When David did but feel this sin stirring in him, he goeth presently to Prayer against it. Psalm 119.36. and so doth Agur. Proverbs 30.8. We have no power of our selves against this Goliah, we must therefore goe forth in Gods Name against it; and then, though it be a strong, habituall, connaturall sinne, yet God is, El, the strong God, and there is nothing too hard for him. Though the sonnes of Zerviah may be too strong for us, yet they are not too strong for him. Prayer is a speciall meanes to ri…de our hearts of all distrustfull, d…stracting, tormenting cares. Phil. 4.6, 7. in nothing be carefull, viz. with a care of …iffidence, though we may with a care o… diligence. But what would you have us do? Why? Pray, saith the Apostle, that's foreign, a Catholicon, an Universall remedy for any malady. Iames 5.13. 1 Kings 8.31.33.35.37. Psalm 107.13.19.28. it hath virtutem pacativam, a settling, and composing virtue, … quiets and stills the distempers of the soule; as sleep composeth the distempers of the body; it guardes our hearts,foreign, custiodiet instar custodiae militaris, contra omnes hostes. à Lapide. and keeps us as safe, as in a Garrison. Hence Luther called Prayer the Leeches of his cares. When Hannah was in distresse, she goes to prayer, and then was no more sad. 1 Samuel 2.18. Pray saith Christ, And your joy shall bee full. Iohn 16.24.

4. Get interest in God,Famulanti Dee, famulantur omnia. and assurance of his favour, and thou hast all; He that serves God, all the creatures delight to serve him. He is too covetous, whom God cannot content. He that hath the Sunne, needs not complaine for want of the Starres. He that hath tasted the sweetnesse of better things, will easily contemne these low things. Let us therefore turne our Covetousnesse the right way, and if we will covet;Non ex pecun… comparatur virtus, sed virtute pecunia. Socrates. let it be the best things. 1 Cor, 12.31. and 14.1.

Let it be the chief of our care, first to get Grace, and then Riches will follow. Matth. 6.33. Prov. 22.4 Psal. 112.1.3.

To this end …et us compare Grace and Riches together.

1. These temporall Riches are but drosse and dogges-meat; reprobates, for the most part, have most of them; they are common blessings. But Grace is a choyce blessing, and peculiar onelyonly to the people of God.

2. Riches are Transitory, they may be lost or spent, the more a man spends, the lesse he hath: but Grace is true Treasure, durable Riches, that better part which cannot be lost. Matth. 6.19, 20. Luke 10.42. This increaseth by spending. Matth. 13.12. To him that hath shall be given (i. e.) he that shewes his Grace by Practising of it, shall have more.

3. Riches hinder many from Heaven; few rich men shall be saved, 1 Cor. 1.26. some, but not many. Corpulent birds seldom fly high▪ These many things cumber them, and this thick clay clogges, and defiles them▪ Luke 10.41. Hab. 2.6. But Grace is the Path-way to Peace and Glory.

4. Riches breed discontent,Vnus Pellaeo juveni non sufficit orbis. Juven. Sat. 10. the more men have, the more unquiet they be, they are still unsatisfied. Eccles. 5.10. But Piety breeds contentment, and therefore 'tis called Great gaine. 1 Timothy 6.6. p. 42Godlinesse, in the Power and Life of it, is Gain, 'tis no aiery, notional, empty thing; but 'tis that which brings Reall profit to them that have it. Now gain is Argumentum cogens, 'tis an argument that takes with all men; why? get godlinesse, and you get gain.

2. 'Tis great gain, there's none like it; hence it's said to be profitable, not for some things, but for all things, having the promises of the blessings of this life, and that which is to come.

3. 'Tis great gain in respect of the Effect which it produceth, viz. contentment. When the soule is once acquainted with God, a very little of these outward things will content us. Psal. 16.5, 6. and 23. 1 Philip. 3.8. This is the rare priviledge of Godlinesse, that it can make us Rich without Riches, as we see in the Church of Smyrna. Revel. 2.9. I know thy poverty, but thou art Rich. Though she were poor in goods, yet she was rich in Grace, rich in contentment, rich in Capite, in Christ her head, in whom all is Hers; Rich in Bills and Bonds (i. e.) in the promises, and Rich in Reversion; having Title to Heaven and Happinesse.

5. Exercise your selves daily in Acts of Love to your Neighbour, and pitty to the poore; this will losen your hearts from the World; for as when money increaseth, our love to it increaseth. [Crescit amor nummi, quantum, &c.] So by accustoming our selves to give, our love to money is lessened,Habitus tam vitiorum quàm virtutum ex frequentatis actionibus c…mparantur; & illis intermissis vel omissis omittuntur. Aristot. Ethic. as our money is lessened. Many Acts beget an Habit, and habits become strong and delightfull.

6. Get contentment with your present condition, what ever it be; when the Apostle had disswaded men from Covetousness. Heb. 13, 5. Let your cenversation be without Covetousnesse, let not onelyonly an Action or two (for one Action doth not denominate) but let your whole conversation, the series and course of your life, all your Buying, Selling, Trading, trafficking, must shew that you are free from Covetousness. But what means must wee use against this sinne? Be content with present things. Doe not carke nor care for hereafter, but rest quiet and content with the present estate and condition of life, which God hath allotted thee. Be it little, or be it much, high or low, a doing or Suffering condition; be it sickness or health, plenty or poverty; still know that the present condition which God allottes thee, is alwayes the best for thee; because 'tis that condition which the onelyonly, and infinitely wise God hath assigned to thee; he knowes what's best and fittest for us. The little childe would have a piece as bigge as the Plow-man, but the wise Parent knowes he would but spoyle it, if he had it. God knowes our strength, our Parts, and abilities, and therefore that condition which he sets us in, is ever the best for us.In necessariis est salus, in superfluis laqueus, in mediocritate Dei gratia, in divitiis Diaboli catena. Salvian. Hence He commands us, Having food and raiment, to be content. 1 Tim. 6.8. Having food, not dainties; and raiment, not ornaments; if we have things necessary for us and ours, though we have not abundance, we must rest quiet and contented. A shooe too bigge for our foot, overthrowes us. Nature is content with little, and Grace with less. Bread and Water with the Gospell (said Master Greenham) is good cheere, The Lord checkes▪ Baruc for seeking great things for himselfe, especially in troublous and calamitous times. Ierem 45.5. Hence 'tis, that the holiest men have ever been the most contented men; and if there be any Heaven upon earth, it is contentment, and inward Peace. 'Tis a flower which growes not in Natures garden, it cannot reach it, it is a Supernaturall p. 43lesson taught us by the Spirit of Grace; and he's a good proficient in the Schoole of Christ, who hath learned it. Paul had it. Phil. 4.11, 12, I have learn't to be abased, and to abound. Two hard Lessons.

1. To know how to want Food,Didici longâ experientiâ praesentibus esse contenius, sive multum, sive modicum, sive nihil. Nec superbiendum rebus florentibus, nec desperandum adversis. Cicero. Bonus est bonorum rector, malorum victor. Health, Wealth, Liberty; to be stript of all earthly comforts, and yet to sit down quiet and content is a high and a hard Lesson.

2. Sometimes the Lord gives abundance to his people (as he did to Abraham, David, Solomon, Iob, Iehosaphat, &c.) and then to know how to abound, is harder then to know how to want, yet the Apostle was so exact a Schollar in the Schoole of Christ, that he had learn't his Lesson both wayes, both backward and forward; he could abound, and he could want. Benjamin was called Ithar jad, because he could use both hands, and they were a notable Tribe: but to know how to use both estates well, is a far greater praise. Iacob who was little and low in his own eyes, Gen. 32.10. desires no more but food and raiment, and tells his Brother that he had enough. Gen. 33.9.11. Esau could say, I have Rab, multum; but Iacob sayes, I have [Col, omne] all things, for contentment is All in All; None so content as the Humble man, who seeth himself to be less then the least of Gods mercies, This made the Church quietly to bear, not onelyonly the Anger, but the Indignation of the Lord: when she considered how she had sinned against him. Micah. 7.19. Lam. 3.22. Humble David counts it an honour to be but a door-keeper in Gods house, and the prodigall desires to be an hired servant there.

2. Consider, thou hast more then many of thy betters. How many of Gods deare servants have been in a lower condition then thou art in. Consider Iobs afflictions, Pauls trialls, our Saviours Poverty, who had not a house of his own to dwell in, nor a bed of his own to lye on. Matth. 8▪20. and barley bread for his followers. Iohn 6.9.

3. Contentment is the onelyonly Riches, 'Tis not Money, but the Mind which makes men rich.Dives est, non qui multum, sed qui satis habet. Sen. Brevissima ad divitias per contemptum divitiarum via est. Hence Socrates calls contentment the the Soules Riches. We all desire Riches, behold the way. How many, by over-reaching, and being over-eager after the world, have lost all? This sweetens our little, and makes it more comfortable to us, then the great heapes of Riches, which the wicked have with vexation and discontent, Prov. 13.25. and 15, 16, 17. and 16.8.Habent omnia, quiae habent habentem omnia. A good man rests as well contented with his little, as if God had made him a King, or an Emperour, and when they have nothing, yet they have all; because they have the God of all. 2 Cor. 6.10,

4. 'Tis a singular, comely, well-pleasing Grace; it adornes our profession, and winnes much upon the Spirits of men. As Covetousnesse of all Vices is the basest,Omne bonum, ingenium est foreign, contrà fatuum & ambitiosum est, foreign. so contentment of all Virtues is the most excellent. 'Tis the greatest happiness that we can attain to in this world: perfect happiness consists in communion with God immediately; but imperfect happiness consists in contentment, when we enjoy God in his Creatures and Ordinances; and this is the highest degree of happiness, which this world affords. This is Heaven upon earth: Heaven is nothing else but a sweet and quiet Spirituall rest and satisfaction in the great God. So that this is not onelyonly our Duty, Deo simillimus, qui paucissimis eget.but our Glory. 'Tis the ornament of a Christian, and makes him lovely, even in Gods eye. 1 Pet. 3.4. When your Wills are submissive to his Will, and we can be content to be what God will have us to be, and to suffer what ever p. 44he will have us to suffer, this is our Glory, 1 Pet. 2.20.

Magni animi est magna contemnere, atque memediocria malle quâm nimia. Seneca. Pene sacere, & malè audire, regium est. Te non adversae timidum, tumidúmve secundae Res faciunt, eadem frons tibi, mensque manet. Natura paucis contenta, libido nullis. Bonus paucis indiget. Seneca.5. Its a sign of a magnanimous raised spirit, when we can do well, and yet be content to hear ill, when we can passe through bad report, as well as good, and through losses, crosses, trialls, and make nothing of them; yea, can bless God in the losse of all. Iob 1.21. this is Noble and Heroick indeed. 'Twas Socrates commendation, that though his condition oft changed, yet he never changed, but was still the same. And if Heathens that had but the dimme light of nature for their guide, have loved and practised (in their way, and according to their light) contentment; then we that have received more Light and Love from God, should do more then they. Matth. 5.47. for he that cannot submit to God in Passive Obedience, the sincerity of his Active Obedience is justly to be suspected.

Obj. This is a hard and a harsh Lesson, who can learn it?

Quot genera praeceptorum, tot adversariorum; Mavult quilibet improbus execrari legem, quàm emendare mentem, praecepta odisse quám vitia. Salvian.Answ. The way to heaven is a hard and a straight way to flesh and blood. Mat. 7.14. All Gods pleasant commands yet seem harsh and hard to wicked and unwilling men. If God command liberality, then the covetous man is angry; if Frugality, the Prodigall; if Humility, the Proud; if Chastity, the Incontinent; if Sobriety, the Intemperate. But get thy nature changed, and get in Love with contentment and goodnesse, and then the good wayes of God will never displease thee. Micah 2.7.

Obj. But I am sick and poor, I am lost, and low.

Answ. It may be thou hast had a monethmonth or two of sicknesse, but hast thou not had yeares of pleasure and health? now shall we receive so much good at the hands of the Lord, and shall we not endure a little evill of affliction, especially since 'tis for our good? Iob 2.10.

2. Be content with thy Poverty, in some respects it may be better to thee then the riches and plenty of the wicked. Many esteem poverty the greatest evill,Perdidi pecuniam, & illa quàm multos. Eris nunc in via expeditior, domi tutior, non habebis, sed non timebis haeredem. and therefore to avoid it they run into sin. Whereas Poverty (if it be not in extremity) is the Nurse of Arrs, the Schoole of Patience,Severior disciplina firmat ingenium, aptumque magnis reddit conatibus. Seneca de Tranquil. a Teacher of diligence, a Bridle to Vice, a Spur to Vertue; such are apter to receive the Gospel, and so more capable of grace and true contentment, Zeph. 3.5.See Clerks Mirror. cap 99. Matth. 11.5. Iames 2.5. The middle condition between extream Poverty, and the height of riches hath alwayes been accounted safest and best. Prov. 30, 8, 9.

3. Consider, though Poverty be a crosse, and sometimes a curse for sin. [Deut. 28.43, 44. Psal. 109.10.] yet 'tis no sin, for Christ himself was poor, that he might sanctify our Poverty in his own person, and honour it with his own example,Consule Bezam in locum. 2 Cor. 8.9. For our sakes he became poore, though not so extream poor, as to beg his bread, for that was forbidden …y the Law, Deut. 15.4. and restrained by all Well-governed Common-weales; yet he was so poor as to borrow, he had not so much money as a foreign, to pay the Taxe with Matth. 17.24. which was about ten pence say some, fifteen pence say others.

4. You that are Poor, are freed from many dangers, which rich men are exposed to; as Poysening, Plundering, Fining, Envying, &c. How many Kings,Auro bibitur Venenum. and great ones, have been poysoned in their golden cups; when thou fearest nothing in thy earthen dish.

—Nulla aconita bibuntur Fictilibus.

Juven.

p. 45In times of war, the souldier inquires not where dwells the poor man;Minùs in parvis fiteri… fortuna, leviusque ferit leviora Deus, Servat placidos obscurae quies, Praebet semnos casa securos. Seneca. Tragoed. but where dwells the rich man, the Usurer, and the great man? The finger is cut off for the golden ring: when Zedokiah King of Iudah, and the great ones were in distress, yet the poor were spared,Impedimenta haec sunt, non adjumenta; onerae non subsidia; p…ssessione enim & usu opum, ron suffulcitur religio, sed evertitur. Salvian. Ier. 39.10. So 2 Kings 25.7.12.

2. Thou art freed frow many dangerous Temptations and snares, from many cares and fears which annoy the rich.

1. They are apt to Pride,V. Augustin. De Civit. Dei. l. 4. c. 3. 2 Chron. 26.16.

2. To forget God. Deut. 8.16. Prov. 30.9.

3. To security and riot.Non venit ad duros pallida cura …oros. Martial. l. 14. Luke 12, 19. Besides, great wealth brings great cares, great feares, and at last, a great account; they that have much, of them shall be much required. As thou hast less; so thy cares, feares and accounts, will be less.

5. The Lord can supply thy want of Temporall blessings with Spirituall ones, and though you be not so greatly blest in earthly places as others are, yet he can bless you in Heavenly places. Eph. 1.3.

6. He can and will provide even Temporalls for thee and thine; so far as shall be for thy good, and will work Miracles, rather then such as fear him shall want. We have an excellent instance, 2 Kings 4.1, 2, &c. the dead Prophet was a man that feared God, and served him in his generation, he durst not Temporize, as did those false Prophets which sate at Iezabels Table: but chose rather to dye in debt, and leave his children in extream poverty, then to use any indirect means to get out of debt. Now see the goodness of God, rather then such a mans wife and children shall want; the Prophet Elish… shall work a miracle for their supply and comfort. Verse 7. Go sell the Oyle, and pay thy debts, and live thou and thy children on the rest. So tender is God over his, and so carefull to succour them in their extremities. God can and (when he sees it good for his) he will raise the poor out of the dust, and set them with the Rulers of his people; we have a notable Example in our own Histories of the Lord Thomas Cromwel, who was at first but a Black-Smiths sonne, then a souldier at the sacking of Rome, after that, Cardinal Woolsies Favorite, then Earle of Essex, and Counsellor to King Henry the Eighth.

7. Thy poverty cannot separate thee from Christ,See more consolat. in Mr. Church his Letters. p. 99. and B. Hall's Balm of Gilead. p. 193, &c. Rom. 8.35. nor barre thee from heaven. Christ and his Apostles, and Lazarus, were poor; yet are now in heaven, and so are those poor Martyrs that wandred up and down, destitute, afflicted, tormented. Heb. 11.37.

Now he that would attain this rare Jewel of contentment, and so be freed from Covetousness, must labour for Reall Godlinesse. 1 Tim. 6.6. For

1. This will convince us of the Vanity of the Creature.

2. 'Twill teach us to deny our selves, our own wit, and will; and to resign our selves unto Gods disposing; what ever God doth with him, yet he is silent still; let God raise him, or ruine him, make him or marre him, his soul keeps silence unto God still. Psal. 62.5. he doth not only forbear murmuring speeches, but even his soul is silent.In Deo conquiescit anima ejus. Junius.

3. Piety purgeth out those ill humours of Pride, Passion, Envie, Emulation, &c. and so calms, and quiets the soul.

4. Godliness will teach us to set light by the Censures of others. That which disquiets many, is the censures and reproaches of the wicked; but a gracious soul,Didicit quis maledicere? ego contemnere. Tacit. that is little and low in his own eyes, will not be troubled to be little in the eyes of others. He can never live quietly and contentedly, that hath not learned to bear the slightings, and contempts of the wicked, with an holy disdain. Paul esteems it a very small matter to be judged of man, 1 Cor. p. 464.3. q. d. This is but mans day, and mans censure, and mans judgement, but I expect another day, when the judgements of men shall be reviewed, and judged again.

5. Godliness will make us love God, and love will bear all things patiently and contentedly. Love thinks no evill. 1 Cor. 13.5. it hath not hard conceits of God, it takes not his acts and dispensations in an ill sense; but seeth all workiug together for good.

[1. If any would see more against Covetousness, let him peruse Doctor Preston on Colos. 3.5. Mr. Fenner on Philip. 3.19. Papillon on the Passions. chap. 18. Capel on Tentat. P. 3. c. 3. p. 289, &c. D. Stoughton on Luke 12.15. Downams warfar, p. 430. to 916. Mr. Ier. Dyke's Serm. on Luke 12.15. Printed 1652. Mr. Clerks Mirror. cap. 33. Edit. 3. Mr. Burroughs on Psal. 17.14. The misery of those that have their portion in this life, and on Phil. 3.19.]

[2. If for Contentment, See Mr. Henry Smith's Serm. on 1 Tim. 6.6. Mr. Burroughs Rare Jewell of contentment. Mr. Hen. Mason. D. Ier. Taylor's Rules of Holy Living. chap. 2. Sect. 6. D. Sibbs Cordialls on Phil. 4.11, 12. Downams Warfar. l. 2. c. 19, &c.]