First Epistle of John Applied Part 1, Lecture 19

First Epistle of John Applied Part 1 · Lecture 19

p. 362THE FIRST EPISTLE OF S^t JOHN.

CHAP. 2. VERS. 15, 16.

Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him.

For all that is in the world, the luſt of the fleſh, the luſt of the eyes, and the pride of life, is not of the Father, but is of the world.

THat God of this world, Prince of darkneſs, and arch enemy of mankinde, the Devill, as he wants not virulency, ſo he is full of ſubtilty. Indeed it is his moſt uſuall practice to take ſinners in the ſnares of temptations, nets of circumvention, and ambuſhes of deſtruction; No wonder p. 363if St Paul mindes the Corinthians of his foreign, as well as foreign, devices as well as ſtrong holdes.

Among all his cunning stratagems, none more politique and prevalent then thoſe by which he taketh advantage from our ſelves againſt our ſelves. To this purpoſe it is that he obſerveth the age of our lives, quality of our outward condition, the complexion and conſtitution of our bodies, the abilities and endowments of our mindes, dispoſitions and inclinations of our hearts, and accordingly fits his temptations, whereby too often he overcometh us. The laſt of theſe and not the leaſt St Baſill taketh notice of where he ſaith,Baſ. M. hom. 23. foreign, he uſeth our own luſts and deſires as weapons to fight againſt us. And no wonder if the winde of his temptations blow us on amain when it joyneth with the tide of our own deſires. Good reaſon had S^t John, having encouraged young men, and in them all Chriſtians to battle with, and a victory over the wicked one, to warne them of thoſe luſts, which if not mortified, would be prejudiciall unto them, and ſerviceable unto him, The luſt of the fleſh, the luſt of the eyes, and the pride of life.

We are now in order to proceed to a ſecond Daughter of worldly love, namely, the luſt of the eyes; but what S^t John meaneth by this expreſſion admits among Expoſitors of ſeverall conſtructions.

Illyricus conceiveth that our Apoſtle intendeth, Potiſſimum Illyr. in loc.libidinoſos aſpectus, chiefly luſt full lookes, uncleane aſpects, wanton glances. This was that with which S^t Peter charged the falſe teachers, that they2 Pet. 2. 14.2 Pet 2:14 had eyes full of adultery; and of which our Saviour affirmeth that to looke on a woman (ſo as to luſt after her) is a committing adultery with her in the heart. But ſince this more properly is referd to the forementionedMatth. …. 28. luſt of the fleſh, and withall is too narrow a reſtriction of the Apoſtles meaning, I ſhall paſs it by.

p. 364There are two interpretations, the one whereof is S^t Auſtins and venerable Bedes, the other moſt generally Beda in loc. Aug. in loc. & l. 10. Confeſſ. & de Relig. c. 35. Aquin. 2a. 2ae. 9. 153.received by ancient and modern Authors, both of which being probable I ſhall reject neither.

Indeed I think we ſhall do beſt with Aquinas to look upon them as two members of one expoſition, and ſo if you would know what this luſt of the eyes is? the Anſwer is, curioſitas, and cupiditas, a deſire of knowing, and of having curioſity and covetouſneſs, the latter of which I ſhall inſiſt upon, becauſe it is that which I incline to as moſt genuine.

1. By this luſt of the eyes, We may very well underſtand curioſity, or an inordinate deſire of knowledge; and whereas there is a double knowledg, to wit, intellectuall and ſenſitive, both which may be inordinately deſired, this luſt of the eyes may very well include both; inaſmuch as the minde hath its eyes as well as the body, and ſo this luſt is both of the mentall eyes after intellectuall, and of the corporeall after ſenſitive knowledg.

1. There is a luſt of the eyes after intellectuall knowledge, not but that knowledg is ſutable to, and conſequently deſ…rable by the minde of man; nor yet is every earneſt deſire after knowledg, to be charged with curioſity. Indeed it is ſuch as cannot be had without, and therefore muſt be …ought for with diligence; but if you would know when it is a luſt of the eyes? I anſwer, the inordination of this deſire is diſcovered ſeverall waies.

1. When it is a deſire after knowledg for a bad end. Bern in Ca…t. Serm. 36.S^t Bernard obſerved in his time, and it is ſtill true, Sunt qui ſcire volunt tantum ut ſciant, Some deſire to know that they may know, and ſuch a deſire is irregular becauſe it maketh knowledg and end, whenas it is deſigned to be a meanes of a furrher, and better end.Aquin. 2a. 2ae. 9. 167. Aquinas obſerveth that there are two accidentall effects p. 365of knowledge which are very evill, namely, to puff us up with pride, and make us expert in wicked-neſs; and when thoſe accidentall effects of knowledg are the intentionall ends of our deſire, it is a luſt of the eyes; the truth is, knowledge is deſirable chiefly in order to practice, and that of good, and therefore to deſire it only as fuell for our ſelf conceit, or which is far worſe, as an help to wicked devices, that we may be wiſe to do evill, it is deſervedly cenſured as exorbitant.

2. When it is a deſire after knowledg by magicall Arts and diabolicall Helps. It is far better to be ignorant, then to go to Schoole to the Devill. That knowledg we gain by him is far fetcht, becauſe from Hell, and deare bought, becauſe with the hazard of our ſouls.

3. When by deſires and endeavours after the knowledge of the things that are leſs needfull, we are hindred from the knowledg of what is more needfull; thus when men preferre humane before divine, and in divine, speculative before practicall knowledg, it is juſtly blameable. They who are diligent ſearchers into natures ſecrets, undervaluing the myſteries of Religion: They who content themſelves with the knowledge of Creatures, but are not by that led to know the Creator: They who are deſirous rather to breake their teeth againſt the bones of difficulty, then feed their ſouls with neceſſary truths; who are inquiſitive after the manner of the …reatures groaning, but little deſirous of experiencing thoſe groanes of the spirit in their own hearts which cannot be uttered; who are more ſolicitous where the ſoul of Lazarus was, whileſt his body lay in the Grave, then where their own ſouls ſhall be when their bodies muſt dwell in the duſt; when and where the laſt judgement ſhall be, then how they ſhall appear in that day with boldneſs, are moſt deſervedly charged with curioſity. Indeed as Eagles when they reſt, and Lions when they walke, pull in the one his tallons, the other p. 366his claws, to keep them ſharpe againſt ſuch time as they meet with a prey; ſo it would be our wiſdome to reſerve our wits and ſtudies for things of moſt weight, and not buſie them in matters of leſs concernement.

4. Laſtly, When we deſire to know what is without our spheare, and above our reach. For illiterate Mechanicks to buſie themſelves in expounding the darke places of Scripture, in fathoming the depth of Theologicall Controverſies: For the moſt learned Doctors to be wiſe above what is written, to endeavour to make windows in Gods Cloſet, and unclaſpe his ſecret Books, and ſo ſeek after the knowledg of what God hath concealed, it is no other then a luſt of curioſity. And therefore St Auſtins counſell is very prudent, Compeſcenda Aug. contra Manich. l. 6. c. 1.eſt humana Temeritas, id quod non eſt non quaerat, ne quod eſt non inveniat; we muſt bridle our temerity, and check our curioſity, leaſt whileſt we purſue what is not revealed, we finde not that which is. Take we heed of ſoaring too high, leaſt we be ſcorched, and wading too deep leaſt we be drowned; there are ſome things we may Neſcire ſine crimine, not know without blame, which we cannot Scire ſine diſcrimine, know without danger: and in reſpect of theſe, a learned ignorance is to be preferred before an ignorant learning.

2. There is a luſt of the eyes after ſenſitive knowledg: and thus we may extend it to all the ſenſes; curioſity ſtudying to pleaſe them all in their ſeverall waies; and ſo the eyes being the moſt noble ſenſe, the luſt of the Amos 6. 4, 5, 6.Amos 6:4Amos 6:5Amos 6:6eyes may (Synecdochically) comprehend the reſt. We read concerning the ſinners in Sion, that they did lye upon beds (or Bedſteds) of Ivory, by which their eyes were delighted; ſtretch themſelves upon their Couches, for the pleaſing of their touch, eate the Lambes out of the flocks, and the Calves out of the midſt of the ſtall, and drinke wine in bowles, to the ſatiating of their taſte; p. 367chant to the ſound of the Viall, and invent to themſelves inſtruments of Muſick for the raviſhing of their Eares; and annoint themſelves with the chief Oyntment, that their ſmell might have its ſweet ſavour; ſo curious are ſenſuall men in giving content to all their ſenſes. But ſeeing according to this notion, the luſt of the eyes will in ſome ſort comprehend the luſt of the fleſh; I conceive it will be better confined to that particular ſenſe, and ſo denoteth a curioſity of ſeeing. In reference to this notion it is that this luſt of the eyes is phraſed, Nugacitas spectaculorum, the vanity of ſeeing ſhowes, the affection of delectable ſights. This ſeemeth to have been the curioſity of Eve in looking on the forbidden fruit, of Lots wife in looking back on flaming Sodom, Gen. 34. 1.Gen 34:1and of Dinah in going forth to ſee the Daughters in the Land. Not that all deſire of ſeeing rare and pleaſant Objects, whither of nature or art is unlawfull, but when our deſire and conſequently our delight is too paſſionate even to admiration, and that joyned with forgetfullneſs of the great Artificer, when it is not carried ad aliquid utile, imò ad aliquid noxium, (as the Schooles determine it) to ſuch ſights as may occaſion good, yea, rather in…ite to evill in any kinde, it is no other then a luſt of the eyes: upon which account Seneca ſaid truly, Nothing prove…h more prejudiall Sen. Ep. 71.to good manners, then vain and fooliſh ſights, by which vices ſteale into the minde.

As an Appendix to this, is that curioſity of trying (to ſee being as much ſometimes as to make tryall,) whereby men will needleſly put themſelves or others upon ſuch experiments, as may probably prove prejudiciall in any kinde, which is no leſs then a tempting of God; to this the Devill tempted our Saviour, when he bad him caſt himſelf down from the pinacle, which is referred by S^t Auſtin, as hath been already obſerved to this head, the luſt of the eyes.

p. 3682. But the other branch of the Interpretation ſeemeth to me moſt probable, and therefore upon that I ſhall inſiſt, which by the luſt of the eyes, underſtandeth covetouſneſs, that is, The inordinate deſire of gold, ſilver, goods, lands, houſes, and all poſſeſſions, which denominate men rich in this world.

And now for the better diſcovery of this it will be needfull to reſolve two Queries.

Why this luſt is called the luſt of the eyes?

When our deſires of theſe things becometh the luſt of the eyes?

1. It may not be unfitly inquired, why our Apoſtle calleth covetouſneſs the luſt of the eyes? To which a double anſwer may be returned, becauſe the eyes are both the inlets and the outlets of this luſt; by the eyes as a doore, this luſt gets into, and by the eyes as a window it looketh out of the ſoul. That expreſſion of Solomon, Eccl. 2. 10.Eccl 2:10(Whatſoever mine eyes deſired, I kept not from them,) may at firſt ſight ſeem ſtrange, the heart being the ſeat of deſire, and yet it will appear very rationall, if we conſider that the eye is the inſtrument of deſire, by which it is firſt excited and then cheriſhed.

1. This luſt enters in at the eyes. It is that indeed which is true of other deſires as well as this. The …e is the ſouls burning glaſs, in which the beames of viſible Objects, being as it were contracted, the fire of luſt in ſeveral kindes is kindled in the ſoul: in which reſpect the eyes are well called by Seneca, Irritamenta malorum Sen. de remed. fortuit. Prov. 23. 31.Prov 23:31duceſ que ſcelerum, The ringleaders of evill and incentives to wickedneſs. When the Wiſeman forbids To looke upon the wine when it is red, when it giveth its colour in the cup; He thereby intimateth, ſaith Caſſiodorus, thatCaſſiod. l. 12. var. 3. not only dulcedo, but pulchritudo, its ſweetneſs to the taſte, but pleaſantneſs to the eye is apt to allure to exceſs. Job 31. 1. Ex viſu naſcitur amor.Job 31:1This Job was aware of in regard of the luſt of uncleanneſs, and therefore he ſaith, I made a Covenant p. 369with my eyes, that I might not looke upon a maide. And yet more particularly the eyes are uſuall and prevalent meanes of ſtirring up covetous luſts. When Solomon Prov. 23. 5.Prov 23:5ſpeaking of riches puts the queſtion, not Why wilt thou ſet thine heart but thine eyes? when yet he meaneth the heart, what doth he but imply that by our eyes our hearts become enamoured with them? You know the ſtory of Achan, who ſeeing the wedges of gold, and the Babiloniſh garment was bewitched with, and laid hold upon them. Indeed there is a ſtrange attractive force both in gold and ſilver, being looked upon to gaine deſire, for which reaſon perhaps it is that the Hebrews derive the Noune, foreign which ſignifieth ſilver, from the Verbe foreign which ſignifieth to deſire.

2. This luſt goet… out at the eyes. Covetous men very much pleaſe themſelves in beholding their riches: and indeed this is in a ſort peculiar to this luſt. For though the Objects of the luſt of the fleſh, be viſible and delightfull to the eye, yet the other ſenſes of taſte, and touch are chiefly pleaſed, and the luſt after them reſts not till thoſe ſenſes be pleaſed, as well as the eye; whereas riches are ſo the Objects of the eye, that the other ſenſes have no carnall pleaſure by them; yea, theAquin. t…. 2ae. 9. 87. greateſt ſatisfaction a covetous man giveth his luſt, is looking upon them: hence it is that he ſo often when alone, openeth his Cheſt that he may look upon his white and yellow earth; like that Roman Emperour who had his ſeverall houres in the day of telling over his money, and carrying it from one Cheſt to another; or like the covetous old Man in Plautus, who could never indure to have his pot of Gold out of ſight, for this cauſe it is that he loves to walke in his Garden, ride through his Lands, that he may take a view of his poſſeſſions; ſo good reaſon had our Apoſtle to phraſe it the luſt of the eyes.

Indeed there is an Objection here ſtarted by a Schoolman, p. 370to wit, how the covetouſneſs of a blinde man, can be ſaid to be the luſt of the eyes.Al. Al. Pſ. 2a. 9. …44.Ps 2

To which the anſwer is eaſily given, by reaſſuming that forementioned diſtinction of the corporeall and intellectuall eyes, ſince as he well obſerveth, Licet color non poſſit pervenire ad viſum, tamen cognitio hujus viſi poteſt pervenire ad oculum mentis interioris, Though the colour of the gold and ſilver cannot come to his outward eye, yet the knowledg of th…ſe viſible Objects may come to his inward eye, and ſo he feeds his luſt by the contemplation of his wealth.

Having cleared the paſſage by giving an account of the firſt, we may now more eaſily proceed to a diſcuſſion of the ſecond and principall Queſtion, which will give further light to the reaſon of the appellation, and ſo to the reſolution of the former; and if you would know when our luſt after wealth is a luſt of the eyes, and ſo irregular, be pleaſed to know

That this luſt muſt be conſidered in a double reference, to wit, respectu acquirendi and retinendi, in regard of getting and keeping wealth, craving and ſaving it. Indeed as the Grave is ſaid to have both a mouth, and an hand in Scripture, ſo hath this luſt of the eyes a mouth to receive, and an hand to retaine, and accordingly it is made up of two ingredients, Rapacity, and Tenacity.

1. Rapacity, Which is the luſt of getting riches offends either reſpectu Objecti, or menſurae, in regard of theAquin. 2a. 2ae. 9. 118. Art. 1. matter or the meaſure.

1. The deſire of getting is the luſt of rhe eyes, when it is converſant about either aliena, or ſuperflua, thoſe things which duly belong to another, or thoſe things which are ſuperfluous and needleſs for our ſelves.Zanch. in loc.

1. To luſt after other mens eſtates is undoubtedly ſinfull, and not improperly called, a luſt of the eyes, ſince (as Zanchy obſerveth,) ſuch perſons, Quicquid p. 371bonorum mundi vident cupiunt & ſibi uſurpare ſtudent, like longing women, they luſt after whatſoever they ſee, and though it belongs to another, ſtrive to make it their own. Thus Ahab ſeeth Naboths vineyard,1 Kings 21. 1.1 Kgs 21:1 and preſently is ſick for it, nor can any thing cure his diſtemper but Naboths diſpoſſeſſion: this is that which is expreſly forbidden in the laſt Commandement, and that in a moſt extenſive phraſe, Thou ſhalt not covet Exod. 20. 17.Exod 20:17any thing that is thy Neighbours.

Indeed there are ſome things of this world that are as common as the ayre, and water, wherein all men partake without prejudice one to another; but there are ſome things proper, as Lands, Monies, Goods, in which every legall poſſeſſour hath a peculiar intereſt, and to which he hath a juſt right; and when we look upon others enjoyments, not only with an evill, that is, an envious eye, repining that they are theirs; but with an evill, that is, a covetous eye, wiſhing they were ours, that is a luſt of the eyes. The Rabbins have anPaulus Fagius ſentent. Heb. excellent ſaying to this purpoſe; He that ſaith, mine is thine, and thine is mine, is an idiot; He that ſaith, mine is mine, and thine is thine, is moderate; He that ſaith, mine is thine, and thine, is thine is charitable; but He that ſaith, thine is mine, and mine is mine, is wicked: I though it be only ſaying it in his heart to wiſh it were ſo. Not Beloved that all deſire of what is at preſent anothers, is a covetuous luſt; but when as I deſire that from another which is as expedient for him, as it can be for me, or which he taketh delight in, and ſo is unwilling to part with, or which if it were my own caſe I ſhould be loath to forgo to him or any other that ſhould deſire it of me in the like kinde, it becometh a ſinfull deſire of the eyes.

2. Not only to luſt after what is anothers, but after what is ſuperfluous is the luſt of the eyes, and fitly ſo called, inaſmuch as what is more then for our juſt uſe, p. 372is only for our eyes: covetouſneſs is not ſimply a deſire of having more, and therefore more muſt be added to its definition; it is plus velle quam ſat eſt, a deſire of having more then is enough, not for our deſire, but conveniency: obſervable to this purpoſe is that Prayer of Agur, Give me neither poverty nor riches, but feed me with food Prov. 30. 8.Prov 30:8convenient for me; where the right Object of a lawfull deſire is food convenient, and conſequently a deſire of riches, that is, a greater meaſure of wealth then is convenient, is ſinfull: if Gods providence caſt ſuper abundant riches upon us in the exerciſe of our callings, we are gratefully to accept them: but we may not deſire and ſeek after them. Sutable to which is that gloſs of Eſtius upon1 Tim 6. 10. Eſt. ibid.1 Tim 6:10 theſe words of St Paul, They that will be rich, it is not they who are rich, but they who will be; Cupiditates accuſat non facultates, ſaith S^t Auſtin, Riches are gifts in Aug. Hom. 3.wiſdomes left hand, not the having, but the craving them is blame worthy. Congruous hereunto is that of Reyn… rus, there are ſome who have them, but love them not; and others who neither have nor love them: both theſe eſpecially the former are to be commended. Again, There are ſome who have and love them, and others who want and love them, and both theſe are to be condemned, not the one, for the having, or the other for the wanting, but both for the loving them.

The only Queſtion which is here neceſſary to be reſolved is, what are thoſe ſuperfluous riches which we ought not to deſire?

The anſwer to which will be beſt returned by the reſolving of another Queſtion, namely, what is to be accounted neceſſary and convenient? the meaſure of which is taken from a double reference, to wit, to our ſelves and others?

In regard of our ſelves, there is a threefold neceſſity.

1. Naturae, What is requiſite to procure Foode, p. 373Rayment, and Habitation, without which we cannot ſubſiſt?

2. Perſonae, What is needfull to proviſion, for thoſe who belong to us, Wife, Children, and Servants; who are to be accounted as it were a part of our ſelves?

3. Statûs & conditionis, What is competent to, and convenient for the place to which God hath called us, and ſtation wherein he hath ſet us.

In regard of others, there is a double neceſſity, to wit,

1. Publica, What is needfull to render us ſubſervient to the maintenance of the Magiſtracy and Miniſtry of Church and Common-wealth?

2. Privata, What may enable us in ſome meaſure to releive the indigence of thoſe poor perſons amongſt whom we live?

And now to deſire more then what may fit us for a convenient diſcharge of theſe ſeverall obligations, is an unlawfull luſt, inaſmuch as it carryeth us after a wrong Object.

2. The luſt of getting is a ſinfull luſt of the eyes, when as it is exceſſive in meaſure, which we may well call the greedy eye, according to the derivation of Atarus from ave, and aurum: and this exceſs appeareth eſpecially in three things: When as it is

1. Reſolute, or rather Abſolute; That we will have theſe things (as it were) whither God will or no; this ſeemeth to be the Emphaſis of that forementioned phraſe, They that will be rich, that will be ſo by any meanes, all is f…ſh that cometh to their net, though it be a Snake inſtead of a Lampr…y; they will attempt any exploits, be they never ſo unlawfull, rather then not obtain their deſire.

2. Haſty, Impatient of delay, that we will not wait Gods pleaſure, or ſtay his leiſure. The Poets p. 374faine, that when Plutus which is riches, was ſent from Jupiter he limpeth away, goeth ſlowly; but when from Pluto (which we may moralize to be the Devill) he runneth: no wonder if Solomon ſaith, He that Prov. 28. 10.Prov 28:10maketh haſte to be rich, ſhall not be innocent; He that haſteth to be rich, hath an evill eye. Indeed evill men uſually for haſte leave the Kings high way, and leap over hedg, and ditch, take indirect courſes, and ofttimes the more haſte, the worſt speed.

3. Diſcentented, So that if our deſires ſucceed not we are froward and peeviſh like Jonah; or heavy and melancholy like Ahab; grieved, nay, mad, that we cannot have our will eſpecially, when being croſſed in our deſigns, we ſhoote the Arrows of our rage againſt Heaven and repine at God himſelf. And thus I have given you an account of the firſt branch of this luſt of the eyes.

2. This ſinfull luſt diſcovereth it ſelf no leſs by Tenacity, then Rapacity. To underſtand which aright know,

1. That all deſire of keeping is not culpable; we may, nay, ought to be carefull of proviſion, not only for our preſent but future uſes; it is the Ants wiſdome which Solomon would have us imitate, in Summer to lay up for Winter: more eſpecially if God bleſs us with poſterity, we are bound to endeavour the keeping in ſtone, a proportionable competency, that they may have wherewith to ſubſiſt when we are gone. For to this no doubt that of the Apoſtle extends, He that provideth not for his family (to wit, as he is able) is worſe then an Infidell. If therefore you would know what deſire of keeping is Tenacity? I anſwer

1. When we are impatient at the loſs o… riches: Alexander deſiring to know whither Apelles was in love with Campeſpee, cauſed a …oy to come in whileſt they were diſcourſing, and cry out, Apelles, your ſhop is on p. 375fire, at the hearing of which he preſently cryed out, If the Picture of Campeſpee be burnt, I am undone, by which he knew he vvas in love with her: So are vve with riches, if upon the loſs of them, we thinke our ſelves undone, and are ſo far from learning with Job to bleſs God, as that according to his Wifes counſell, we curſe him in our hearts, becauſe he taketh theſe things away from us.

2. When we thinke our treaſure is never full enough, laying up abundance, that we may leave our Children a vaſt eſtate, which too often proves a lure for Birds of prey, betraying them to the fauning of flatterers, embracing of harlots, ſociety of the riotous, ſo that what was niggardly kept by the one, is as prodigally spent by the other: and much more when having no poſterity, a man layeth up wealth only that it may be ſaid he died rich. This is he of whom the Wiſeman ſpeaketh, There is one alone, and there is not a ſecond, Eccl. 4. 8.Eccl 4:8yea, …e hath neither Childe, nor Brother, yet is there no end of all his labour, neither is his eye ſatisfied with riches, neither ſaith he for whom do I labour and bereave my ſoul of good?

3. Chiefly when we are loath to part with our eſtates upon fitting occaſions. It is the Pſalmiſts caution, If riches increaſe, ſet not your hearts upon them; and this we do when we are not willing to expend them for good uſes, and are ſo ſolicitous for the future, that we lay out nothing for the preſent, caring for wealth, as (our own) earneſtly, uſing it (as anothers) ſparingly. Indeed whereas the wiſe Graecians call riches, foreign ▪ from foreign, to uſe, covetous men, looke upon them as foreign, from foreign ▪ to poſſeſs.

1. Some there are who out of great eſtates will not part with any thing for neceſſary uſes, ſuch are they who will not affoard themſelves conveniences, Parv… Bellarm. cont. …vivunt ſordiſſimè veſtiuntur, they fare hard and go meanly, p. 376and ſo are in debt to back and belly; the covetous man Corpus extenuat ut lucrum extendat, keeps his body empty, that his purſe may be full: and ſo to uſe the Greeke Poets compariſon, He leads a Mules life, or if you will, an Aſſes life, who being laden with gold, feeds on Hay. Little better are they who grudge to maintaine their relations in ſuch a way as is convenient both for their comfort and their own honour; denying to their Wives fitting ſupplies, ſuffering their …hildren to go in rags, feeding their ſervants with mouldy Cruſts, more fit to be thrown to Dogs, then ſet before Men.

2. Others there are who will not expend their eſtates in juſt uſes, who though they have money in their Cheſts, yet will not pay Caeſar his Tribute, nor the Miniſter his Tithes, the Creditor his Debts, nor make reſtitution to thoſe whom they have injured, till they are enforced.

3. Finally, Very many there are, who though they are willing to expend for neceſſary and juſt, yet will part with nothing, or at leaſt nothing proportionable for pious and charitable uſes: Like the ground whence their gold and ſilver is dig'd, they are barren of good works: out of their thouſands they hardly part with hundreds, no nor ſcores of pounds, for the relief of their indigent Brethren. La…an and Nabal are one the Anagram of the other, both covetous Churls, the one whereof would not part with his ſheep to Jacob, though it was in point of honeſty according to his own agreement; and the other would not give his bread and wine to David and his men, when in great distreſs. And this was the avarice of the rich man in the Goſpell, who though he laid out his eſtate for his own dilicious food, yet would not allow poore Lazarus his crums; theſe men if they exchange their money for oyle to make their own countenance chearfull, yet p. 377they will not for wine to make glad the hearts of the afflicted.

All of theſe are juſtly to be charged with tenacity. ForAriſtot. Eth. l. 4. c. 1. whereas the two chief ends of riches (as Ariſtotle obſerveth) are foreign, diſcharging of coſts, and conferreing of guifts, theſe do not employ them for either, at leaſt not for both; and indeed as the former, ſo this is very fitly called the luſt of the eyes, that the luſt of a greedy, and this of a needy eye, which thinketh not abundance a ſufficiency, and therefore though it have much, will part with nothing; by which means it is that ſuch men ſolos oculos paſcunt, inſtead of feeding their own and others bellies, only feed their own eyes, and have no other uſe of all their wealth, but to behold it: ſo that as Aſterius Aſter. hom. de Avaritiâ.hath well obſerved, whereas no man goeth to Sea, for it ſelf, but to fetch or traffick; no man tills the ground for it ſelf, but to reap a gainefull Harveſt; a covetous man gets wealth for it ſelf, not to expend but keep, do good with, but look upon: ſo that according to the Poets phraſe,—Pictis tanquam gaudere tabellis; Horat. ſat. l. 2.He maketh little other uſe of his coyne, then men do of their Pictures, which only ſerve to pleaſe the eye: in reference to which we may apply that of Solomon, What good is there to the owner thereof, ſaving the beholding Eccleſ. 5. 11.Eccl 5:11of them with their eyes?

And now Beloved, I could wiſh that my diſcourſe of this Subject were impertinent, and of no concernment to any here preſent; but as when our Saviour Joh. 8. 7, 9.John 8:7John 8:9bad him that was without ſin among the people Caſt the firſt ſtone at the woman taken in the act of Adultery, they went out one by one, ſo that Chriſt and the Woman were left alone, being as the Text tells us convicted in their own conſciences, to wit, that they were all ſinners; ſo I doubt were this Congregation put to the teſt, they would go out one by one, as forced upon due ſearch to confeſs themſelves guilty of this luſt. The truth is as p. 378many wear Gods Livery, who yet are none of his Servants, ſo there are many ſervants of this luſt who yet will not weare its Livery. All will acknowledg covetouſneſs to be a ſin, but not themſelves to be covetous; and whenas the luſts of the fleſh carry their names in their foreheads, Avarice weareth the badge of good husbandry, the Complexion of frugality, whereby it is that men excuſe themſelves from the guilt of it. But whileſt, if every man were his own judge, no man would be nocent, I fear the great Judg will ſcarce finde any man innocent. Oh who almoſt is not bitten with this mad Dog. Some are given over t…o, and moſt are given to this luſt. One would thinke rich men ſhould not be troubled with it, and yet you may as ſoon put out fire with fuell, as covetouſneſs with riches: one would ſcarce imagine old men ſhould be infected with it, and yet (an Ancient obſerveth) Dum membra frigeſcunt, Aſter. l. d.cupiditas caleſcit, care ſeneſcit, affectus juveneſcit, finis vitae vix imponit finem avaritiae; The deſire after gaine is young and hot, whileſt the man groweth old and cold, nor doth this luſt extinguiſh before life. If we look into the Scripture we ſhall not finde any good man taxed with Avarice; Noah was drunke, L… …ceſt…ous, and Peter treacherous, but not (as Judas) out of covetouſneſs, whereas in this age none more greedy then they who call themſelves the Godly. The truth is, Though the power of godlineſs be oppoſite to, yet the form of godlineſs will eaſily conſiſt with it: No wonder if it too often lurke under holy garments and rellgious ſhows. Indeed this diſeaſe is become Epidemicall, both poore and rich, young and old, prophane and Hypocrites, are ſick of it.

For your further conviction, give me leave to put a few Queries to you concerning this particular. 1. Perhaps you do not uſe unlawfull means to be rich, but are you not diſcontented becauſe riches do not flow in upon you? you covet not what is unjuſt, but do you not p. 379crave what is ſuperfluous? you do not avidè rapere aliena, greedily ſnatch at what belongs to other; but do you not cupidè ſervare veſtra, too niggardly lock up what is your own? Many think they cannot be too blame for ſaving their own; but men ſin as well in not giving what they ſhould, as in getting what they ſhould not: and there is little difference in making wine of another man… grapes, and being drunke with our own. 2 Perhaps you are not as bad as Vespaſian, who exacting tribute of the people for urine ſaid, Bonus odor lu…ri e… re qualibet, gain is ſweet ovt of any thing. Yet is not the gaine of wealth more ſweet, to you then that of grace, and your deſires far greater, foreign, then foreign, after gain then after Chriſt? 3. You are not ſuch holdfaſts as to abridge your ſelves of conveniences; but do you not forget the neceſſities of others? You ſay, you are only good husbands, but whileſt you pretend to be good husbands, are you not bad Chriſtians, neglecting Gods ſervice to follow the world, ſcraping all you can for your relations, and imparting little or nothing to Chriſts Members? Were theſe Queſtions duly pondred, I feare few would be able to acquit themſelves from this luſt, and whileſt there is no Chriſtian but condemneth covetouſneſs, covetouſeneſs will condemn many, nay moſt Chriſtians.

Suffer then I beſeech you a word of Dehortation, Ne cor tuum terrae vivus infodias, Bury not your ſelves alive in earthly deſires. This world is as the high way, and it ſounds but ill for one to be buryed in the high way: whip this Mammon out of the temple of your hearts, and let not the luſt of the eyes have dominion over your ſ…uls. Indeed there is none, not the beſ… of us but by what you have already heard, ſtands in need of this counſell, eſpecially when riches flow in upon us, Oh how hard is it to enjoy this worlds goods, and not dote upon them!Greg. Nyſſ hom. 1. in …ccl. happy is the man who (to uſe Gregory Nyſſins compariſon) p. 380is like the Sea which notwithſtanding the greateſt flowing in of riches keepeth its bounds whichAmbroſ. l. de Jacob. c. 5. God hath ſet it, keeping his affection in a due moderation in the midſts of earthly abundance.

To induce you hereunto, Conſider

1. The luſt of getting is inſatiable, there is no ſuch word as enough in the worldlings Dictionary, as it is the ſinne of the covetous, ſo it is his puniſhment that his deſire cannot be repleniſhed: It is Solomons aſſertion,Eccl. 5. 10.Eccl 5:10 He that loveth ſilver ſhall not be ſatisfied with ſilver, and he that loveth abundance with increaſe: ſutable to which is that in Eccleſiaſticus, A covetous mans eye is not ſatisfied with his portion, and that of theEccl. 14. 19.Sir 14:19 Poet; Creſcit amor nummi quantum ipſa pecunia creſcit;Antioch. hom 8. A covetous man (to uſe Antiochus his compariſon) is like the Sea, into which many Rivers poure themſelves, yet it is ſtill receiving. To thoſe three things which Prov. 31. 15, 16.Prov 31:15Prov 31:16are never ſatisfied, and foure that ſay it is not enough; the Grave, the barren Wombe, the dry Earth, and the Fire; we may well adde as a fifth the covetous Heart. It is ſtrange, and yet true of ſuch an one, his medicine is his malady, that which ſhould quench doth increaſe his flame, whatever he gets is but like the putting of water into a veſſell with holes; the puniſhment of Danaus his Daughter, and though his deſire be to get wealth, yet the wealth he gets doth but augment his deſire.

2. The luſt of keeping is unprofitable, it ſwels the principall to no purpoſe, and leſſens the uſe to all purpoſes. The covetous man pretends to hoard up much for fear of want, and yet after all his pains and purchaſe, he ſuffers that really which before he feared vainly, and by n…t uſing what he gets, he maketh that to be actually preſent, and neceſſary which before p. 381was but future, contingent and poſſible. Hence it is that according to that knowne ſaying, Deeſt Chryſſ. Ser. 104.avaro tam quod habet quam quod non habet; A Mammoniſt wants as well what he hath, as what he hath not; as he wants who hath Meat and doth not eate it, as well as he who hath no Meate to eate. He is one, Quem ubertas ſterilem, abundantia inopem, inhumanum copia, divitiae fecere mendicum; Whom plenty maketh needy, abundance indigent, fortune, unfortunate, riches a Beggar, and for feare of being miſerable hereafter, he maketh himſelf miſerable for the preſent, ſo juſtly is he called in our Engliſh Language a Miſer. Such a man is like one who hath a treaſure delivered him, locked up and ſealed with the Royall Seale which he dareth not touch, or like thoſe Siſters which had an eye in their Box, and yet in the meane time ſaw nothing, or like Tantalus, he hath Water running, Apples growing by him, and yet Drinketh not of the one, or Feedeth of the other. Socinius hath in this well obſerved that this phraſe the luſt of the eyes, ſerveth to ſhow the folly and miſery of the covetous, who take a great deale of pains in heaping up riches and have no benefit, but only the ſeeing of them: in this reſpect they are as ſo many Wards, who have Titles to great poſſeſſions, but not the actuall enjoyment of them; or as the Patriarchs ſacks that had in them both corn, and coyn, but of no further uſe then to be worne out in keeping them.

3. This luſt both of getting and keeping, is

1. Enſlaving, The Proverb ſaith, All things obey money, and too often, they who poſſeſſe it. What Drudges are covetous men to their wealth? They have riches ſaith Seneca excellently, Sicut febrem habere Sen. Ep. 119.dicimur cum illa nos habeat, as a man is ſaid p. 382to have a Feaver, that is, his Feaver hath him: whereas they ſhould (to uſe St Hieromes phraſe)Hieron. Ep. Diſtribuere ut domini, Diſtribute their wealth, as Maſters of it; they do cuſtodire ut ſervi, keep it up as its Servants: for which reaſon Gold and Silver to ſuch men, are ſaid by S^t Cyprian, to be Precioſa Cypr. Ep. 2.ſupplicia, glorious fetters: and by Diogenes to be foreign, golden Halters: and moſtP…sp. de vitâ contempl. l. 2. c. 11. aptly by Proſper, ferreum jugum, an iron yoke: which will the better appear, if you conſider further, that this luſt is,

2. Tormenting. The covetous Muckworme is diſtracted with cares, diſquieted with feares, perplexed with continuall thoughts, how he ſhould keep what he hath got: what he ſhall do when he is old? how he may adde to his heaps? This luſt of the eyes will not ſuffer his eyes to ſleep, nor his eye lids to cloſe, Pauper erat (ſaith Auſtin) & ſecur è Aug. Serm. 110 de Temp.dormiebat, ſomnus facilis accedebat, When he was poore he ſlept ſecurely, his ſleep came upon him eaſily: but now he can take no rest day nor night, it bereaves his mouth of food, his body of ornaments, yea, his eyes of ſleep, and his heart of joyes; ſo that in the mideſt of his Silver Cheſts and Golden Bags, he is as at a Funerall Feaſt, where though there be abundance of Cheare, there is no Mirth. I and which is yet ſaddeſt of all, All theſe, as Iſidore Iſid. Peluſ. l. 2. Ep. 233.Peluſiota well obſerveth are but the beginnings of future torments: in which reſpect the covetous man is in a farre worſe condition then the voluptuous, for whereas the voluptuous man hath an Heaven of pleaſure now, though an Hell of torment hereafter, the covetous man hath a double Hell; an Hell of vexing care, gauling feare in this world, an Hell of unſpeakable horror, and anguiſh in the other. Adde to all which that this luſt is

p. 3833. Infatuating: It was a miracle that our Saviour wrought upon the blinde man to reſtore his ſight by clay, ſure I am, white and yellow clay, inſtead of opening, blinde moſt mens eyes. The Latins ſay that Avidus is a non videndo, and covetous M… da… who fondly deſired, that Whatſoever he touched might be Gold, is ſo called in the Greeke quaſi, foreign, from ſeeing nothing. If Sampſons eyes had not been boared out by the Philiſtims, he would never have been their Miller; nor would men grinde in the Mill of this world, exhauſt their ſtrength, their time in ſcraping a little Pelf, were not their mindes blinded with the love of money: In one word, This luſt is not onelyonly fooliſh, But

4. Curſed, As being directly oppoſite to all thoſe virtues which our Saviour hath reckoned up as givingMat. 5. 3, 11.Matt 5:3Matt 5:11 a Title to bleſſedneſs. The Mammoniſts hunger and thirſt is not after Righteouſneſſe, but Gold, inſtead of a pure heart, he hath a foule dirty ſoule, he is a mourner, but it is only when his trading doth not thrive, and riches increaſe; he careth not for poverty of spirit, but fullneſs in his purſe, all his mercy is to pitty and spare his Gold; he is ſo farre from being a Peacemaker that he will go to Law for a penny, and he reſolveth to ſuffer no perſecution, but what is from his own fretting and raging lust. Indeed the one of theſe qualifications is true, but it is only in part, men revile him and speak evill of him, but it is not falſely but juſtly, for Chriſts ſake, but his Monies ſake, and therefore his reproaches are ſo farre from rendring him bleſſed, that they make him the more curſed; and however this wretched catiffe like him in the Poet, applaude himſelf while the people point and hiſſe at him, yet the time will come p. 384when God ſhall upbraide him with his folly, laugh at his calamity, and then though too late, he ſhall bewaile and abhorre, and condemne himſelfe.

What now remaineth, but that ſince the denying this worldly luſt appeareth ſo reaſonable we reſolve upon it, and for our better execution of this reſolution remember theſe Leſſons;

1. Get a contented minde: The Author to theHeb. 13. 5.Heb 13:5 Hebrews hath aptly joyned them together, Let your Converſation be without covetouſneſs, and be content with ſuch things as you have. Requiring no doubt the latter in order to the former: what are all of us in this world, but as ſo many ſtrangers and Pilgrims; why ſhould we care for more then Money to defray our charges? we are under the providence of a gracious Father, why ſhould weFortunam velut tunicam proba magis concencium quam longam. Ap…l. not be content with what he ſeeth convenient for us? Certainely that Shooe is not beſt which is the greateſt, but which is fitteſt for the Foote, nor that Garment which is longeſt or moſt gorgeous, but that which ſets cloſeſt to the Body; let our portion content us, and then the luſt of the eyes will not domineer over us.

2. Labour for a charitable Heart, make not the Mammon of unrighteouſneſs your friend by loving it, but make you friends of the Mammon of unrighteouſneſs by giving it, one deſire will thruſt out another, the good luſt of giving and diſtributing will expell the bad luſt of getting and keeping: St Auſtins counſell concerning riches is excellent, Si abſint ne per mala opera quaerantur in terra ſi adſ…nt per bona opera ſerventur in …aelo; If they be wanting, ſeeke them not in earth by evill workes, if they be preſent, lay them up Mat. 7. 14.Matt 7:14in Heaven by good workes; if you will needs be laying up of riches, let it be in the ſafeſt place in Heaven (as our p. 385Saviour directeth us) and that is by laying them out for the poores relief; if you muſt needs ſee your riches, let it be upon the backs of the naked, and the tables of the hungry, this is the only commendable luſt of the eyes.

3. Judge righteous judgement concerning thoſe things with which you are ſo enamoured; to which end, ſhut the eye of your ſenſe, and open the eye of your reaſon. Tully writeth of a people, who when they went to the field, were wont pugnare clauſis oculis, to fight with their eyes ſhut; it might be cowardize in them, it would be wiſdome in us, to ſhut our eyes, not to look too much on thoſe Objects, leaſt they enſnare us. When the Devill thought to tempt Chriſt to the utmoſt, he ſhewed him all the kingdomes and glory of the world; it is ill looking on the world, eſpecially when it putteth on its Holy-day apparell. No wonder if David when he deſireth that his heart may not be inclined to covetouſneſs, prayes alſo, Turn away mine eys from beholding …anity; or if you will looke upon theſe things, let it be with the eye of reaſon, or rather faith to ſee the vanity and vexation of them; looke not upon ther pompous outſide, but their rotten inſide, and then you will finde them like hangings, which on the one ſide have pictures of Kings and Queens curiouſly wrought, but on the other ſide rags and patches.

4. Finally, Lift up your eyes to Heaven, by a due meditation of things above. Anatomiſts obſerve, that there is a muſcle in mans eye, more then in any other Creatures, by which he is able to looke up. Man in the Greeke language is called foreign, and Plato Plut. in Crat.ſaith, foreign is as it were foreign, one that lifts up his countenance: to which agreeth that of the Poet;

Os homimi ſublime dedit—

Oh let our bodily conſtitution minde us of an Heavenly p. 386dispoſition▪ Terram despicit qui Coelum aspici…, he will have Earth under his foote, who hath Heaven in his eyes.

In one word, As Moſes, ſo let us foreign, looke off from this land we poſſeſs, to the promiſed Land; thatHeb. 11. 26.Heb 11:26 having respect to that recompenſe of reward, we may diſrespect the treaſures of Aegypt; and taking daily walkes upon Mount Sion, all theſe things, ſilver, gold, houſes, lands, goods, riches, may be little and vile in our eyes: ſo ſhall we be delivered from this ſecond venemous corruption, The luſt of the eyes.