A Christian Library, Chapter 4 – Chapter 6
CHAP. IV.
Thirdly, The rarest of all remedies is Regeneration. As what saith holy David? Turn my heart unto thy Law, and not to covetousnesse, Psalm. 119.36. As if a man could not be covetous that sets his heart upon heavenly things; nor have any leasure to think upon good, so long as he is covetous. Let them seek after the earth sayes one, that have no right to Heaven: let them desire the present, who believe not the future.
As Regeneration is the best physick, to purge away melancholy: so likewise of covetousnesse. As may be seen in Zacheus, who before he met with Christ, knew nothing but to scrape; but so soon as Christ had changed his heart, all his mind was set upon giving and restoring, Luk. 19.8. He was as liberal in almes and restitution, when he was become a Convert: as possibly he was unjust and unmercifull, when he was an usurer.
And the like of all other sinnes. Paul was not a more hot and fiery enemy to Christ, when he was a Pharisee: than he was a shining burning, and zealous Preacher when he was an Apostle. When any man is born anew, (and better never be born, than not to be born again.) there will be new vertues, arise in the room of old vices. Heretofore, thy soul hath been an Idolatrous Temple: if the Ark of God, that is his Holy Spirit, once enter into it, Dagon, that is the works of darknesse, will down, and soon moulder away: For both cannot stand together, 1 Sam. 5.3. especially covetousnesse will be chasheired. Yea God hath set Religion and covetousnesse, at such variance: that they cannot possibly reign, in one person. No man can serve God and Mam… not in him, 1 Joh. 2.15. Wherefore, as we desire to have peace in the end: let piety be our race. 'Twas Marcus Aurelius, his dying counsel to his Sonne Commodus: that if he would live quietly, he should live justly: if he would dye peaceably, he should live uprightly.
Now if covetousnesse be once cashiered by Regeneration: have a man much or little, he will not be overmuch troubled at it.
The godly man hath sufficient, though he have no wealth: even as man in innocency was warm, and comely, though without cloathing. A small thing unto the just man, is better than great riches to the wicked and mighty, Psal. 37.16. The reason is, the one hath his sight to see clearly his happinesse, in having what is best for him, and is content to be poor in outward things, because his wealth and purchase, is all inward. The other by a just judgment of God, is so blind, that he cannot see when he is well; but thirsts so after other mens goods, that he takes no pleasure in his own. His heart is glewed to the world, or rather to his wealth: and an object too near the eye, cannot be seen: yea be it but the breadth of a penny, it will hide from the sight, the whole half heaven at once. Covetousnesse is like the Albugo, or white spot in the eye: that dimmes their understandings, and makes fools even of Achitophels, leaving them never an eye to see withall, according to that of Moses, A gift blindeth the eyes, Exod. 23.8. And this for certain, could the covetous chu…l but see, what peace, and rest, and joy through contentation the godly man hath, at the same time when he can say with Peter, Silver and gold have I none: he would be also a suter to godlinesse, that he might have the dowry of contentation. He would soon see, that it is much better to be poor than evil, that it is quieter sleeping with a good conscience, than in a whole skin: and that there is no comparison, between want with piety, and wealth with dishonesty.
As what canst thou say against it? thou hast abundance of all things, yet thou findest small peace, joy, or content in the world. Get but godlinesse, and thou shalt have true content of mind, great peace of conscience, together with joy in the Holy Ghost, and Gods blessing upon all thou hast, or takest in hand: be thy condition in the world never so mean.
Thou hast hetherto like Satan, compassed the whole earth; never thought of compassing Heaven: thou art as poor in grace and parts, as rich in revenues. Thy desires about this world, have been insatiable; but for heavenly things, a small scantling hath been thought enough. I believe that Christ dyed for me, I am sorry for my sinnes, I hope to be saved: this is sufficient, though thou dost all thy devotions more out of custom, than of conscience: as Simonides reports of Theodoricus. But wilt thou prove thy self wise? wilt thou do thy self good indeed! the only way is to become godly. For godlinesse is great gain, if a man be content with that he hath, 1 Tim. 6.6. And this I may be bold to affirm, that if thou canst not say as Paul saith, I have learned to be content, godlinesse is not as yet come unto thine house. For the compa…ion of godlinesse, is contentation: which when she comes will bring you all things. Therefore as Christ saith, If the Sonne make you free: you shall be free indeed, John 8.36. So I say, if godlinesse make you rich: you shall be rich indeed. Otherwise, have you never so much, it will no more satisfie your desire, or quench your lust: than fewel does the flame. Yea as oyl kindleth the fire, which it seems to quench: so riches come as though they would make a man contented, but they make him more covetous.
CHAP. V.
As see how insatiable mens desires are, of these transitory things by some examples. Give Alexander Kingdom after Kingdom, he will not rest till he have all. Yea giving credit to that opinion of Democritus, to wit, that there were worlds infinite, and innumerable: he even wept to think, that he was Emperour but of one only. And Croespis, the richest Prince that ever the world could boast of; thought he had not enough. Nemo miser, nisi comparatus. And …icinius being replenished, with almost infinite summes of gold and silver, was so far from being satisfied, that he even sighed for, and bewailed his poverty. Marcus Crassus a private Romane, worth eight hundred fifty and two thousands pounds; yet never thought himself rich enough; but was still as greedy, and griping as ever. Ahab hath a whole Kingdom, yet because he cannot have poor Nahotb's vineyard, he goes into his house heavy and in displeasure, lyes turning upon his bed, and cannot so much as eat his meat: all he hath will do him no good, 1 Kings 21.3, 4.
And the like might …e shewn of all other outward comforts: For suppose a man should have all he could wish, or desire, (as it is feigned of Apollonius, that he never asked any things of the gods in all his life, but it was granted him:) health, wealth, honours, pleasures, and the like: yet when he had enjoyed them but one whole day, he would not be contented, something he would still want, one thing or other would displease him; untill God comes; and then he saith with holy David, My cup is full, the lynes are fallen unto me in pleasant places, I have a goodly heritage, Psalm. 16.6. & 23.5. As the worldling is not satisfied with sinne, so he is satisfied with nothing. Riches come, and yet the man is not pleased; Honours come, as an addition to wealth, and yet the man is not pleased: as it fared with Haman, who having reckoned up all the glory, promotions, riches, banquets, graces and favours of the King and Queen, respect of the Nobles, &c. yet he concludes that all is nothing, so long as Mordechai sits in the Kings gate. He had the homage of all knees but one, and was ready to burst for lack of that; he is miserably vexed, that all other men, did not think him so good, and great as he thinks himself.
Again, Pleasures come, and yet the man is not pleased: The lusts of the flesh are fulfilled by him, and yet he is not pleased: Liberty, outward peace, and the like, they all come, and yet the man is not pleased: untill Christ comes, as he did to Zacheus: and then he hath more than enough, or then he desires, and therefore imparts, a great part of what he hath, unto others that have lesse.
CHAP. VI.
But to apply this to the present occasion. I would fain know, whether this be not thy case, that art an unmercifull rich man? Hast thou not all outward comforts, presenting themselves and their service to thee in great aboundance? Yet they are to thee, and in thy account but miserable comforters. For though thy house be full, and thy shop full, and thy coffers full, and thy purse full, and thy pastures full, yet thy heart is still lanke and empty, through an excessive desire of more: as if thy heart were without a bottom. Whereas, if thou wouldst but admit Christ into thy heart, (who now stands at the door and knocks, Revel. 3.20.) thou wouldst then need no more, who now needest every thing: (even what thou hast in possession.) For he alone that fills Heaven and earth, can fill the soul. Nothing but the Trinity of Persons in that one Deity; can fill the triangular concave of mans heart. Shew us the Father (saith Philip) and it sufficeth, John 14.8. Nay shew us but thy truth, (whereby Satan and our deceitfull hearts may not so deceive us,) and it sufficeth, Dan. 9.13. When godlinesse comes, content follows it. What saies Christ? Blessed are they that hunger and thirst after righteousness; for they shall be satisfied. Not they that hunger and thirst after riches, nor they that hunger and thirst after honour, nor they that hunger and thirst after pleasure, but they that hunger and thirst after righteousness: They shall be satisfied, and satisfied to the full, Mat. 5.6, &c. Thus is fared with St Paul, who was able to say after his conversion, that which he nor any else could ever say before conversion, I have learnt in whatsoever state I am, therewith to be content. First he learnt godlinesse, then godlinesse taught him contentation; and is there any satisfaction like content? When Christ brought salvation to Zacheus, his minde was strangely altered: before he was all for getting, now he is all for giving. This was not the first day that he seemed rich to others, but this was the first day he seemed rich to himself. Riches bring contention, Godlinesse brings contentation. Gain hath often hurt the getters, piety and Godlinesse is profitable to all men, and for all things: 1 Tim. 4.8. Godlinesse is the most profitable thing in the world, because it maketh all things else profitable; And it is for want of Piety and Godlinesse, that the covetous mans riches no whit profit him. Godlinesse setteth such a glass before the eyes of them, that possesse the same: that it will make a shilling seem as great as a pound, a Cottage thought as sumptuons as a Palace, a Plow seem as goodly as a Scepter; so that he which hath but twenty pounds, shall be as merry as he who hath an hundred, and he who hath an hundred, shall be as jocond, as he who hath a thousand, and he who hath a thousand, shall be as well contented, and think himself as rich, as he who hath a million. Even as Daniel did thrive with water and pulse, as well as the rest did with their wine and iunkets. Godliness is called by the Apostle great gain, 1 Tim. 6.6. And well it may; for it gains God, and with him his blessing upon all things else. He saith also, That bodily exercise profiteth little, but godliness is profitable for all things, 1 Tim. 4.8. But shall I shew you in some Particulars, how gainfull and profitable it is? and how it brings the blessing of God upon all, or rather all Gods blessings upon him that is godly?