Two Books, Treatise 2

Two Books · Treatise 2

p. 211A Short and Excellent TREATISE OF COVETOUSNESS,

LUKE, 12.15.

And he ſaid unto them, Take heed and beware of Covetouſneſs.

CHAP. I.

The occaſion and ſcope of the words. The Doctrine. The words in the Text [Take heed and Beware] gloſſed upon. Covetouſneſs conſidered more generally in three Particulars. More ſtrictly and ſpecially and ſo it is a deſire of having much ariſing from an uncontentedneſs with a mans preſent condition, though he would not by any other then lawful meanes mend or better it.

IN the 13. verſe of this Chapter, One that was with Chriſt deſired him to appeare an Arbitrator in a difference between him and his Brother. Maſter ſpeak to my Brother that he divide the Inheritance with me. Chriſt anſwers him with Indignation at p. 212the 14. verſ. Man who made me a Judg, or a divider over you. As if he ſhould have ſaid, I have no commiſſion: Its not my errand or end in coming into the world to take up differences between men and men, but between men and God: Nor am I to help men to their right and inheritances here but unto an inheritance among the Saints. And ſecondly his advice to them is rather to take care for death and another world, Then for an inheritance. Take heed and beware of Covetouſneſs. For: your life, that is, the end of the life and the comfort of your life conſiſts not in having much; And to that end he tells them a parable of a rich man that laid up much, and made accompt to live quietly and comfortably upon what he had got, but he died ſuddenly: he died like a fool, and periſhed from the preſence of the Lord. For in verſ. 21. Its ſaid That he was not rich towards God. What need you (ſai… our Lord) take care for much, when you ha… … much time to live? Take care for death, and for eternity, elſe after al your labor, you ſhal meet with nothing but eternal miſery. I ſay the words of the Text are an anſwer to a harmleſs motion (as one would think) made by one that was a follower of him. His motion was that Chriſt would do him right, and arbitrate the buſineſs of difference between him and his brother about that eſtate which belonged to him by Inheritance. As Chriſt refuſeth the office in the 14. verſ. for he came into the world to help mens Souls, and not to be a Judg, ſo he therefore warns him of covetouſneſs which would bring forth bitterneſs in the latter end, which would make him die like a fool, and hinder him from being rich towards God. Al a mans riches cannot preſerve his life one day, and if he be not rich in God, he ſhal die like a fool for ever and periſh.

p. 213The Point that I ſhall inſiſt upon is this.

Doct. That it's the Duty of all men as they would attain to eternal life, to take heed and beware of Covetouſneſs.

Its the duty of all; for upon one mans ſpeaking unto Chriſt about his inheritance, he turns his ſpeech unto all. He ſaid unto them. That is, to al the Company at the thirteenth verſe. And it is a duty as they would attain to eternal life: for to that end Jeſus Chriſt bids them to beware of Covetouſneſs that they might not die as a Pool doth, as you have it in verſe, 20. Mens inordinate deſires after the lawful things of this life, do as well hinder them from Heaven, as if they were ſinfull things, or groſs prophaneſs, for in the following verſes of this Chapter, you have the Anatomizing of a man that was dead and gone to Hell, for he died like a Fool: And it ſheweth the Diſeaſe and Cauſe of the miſery, he was found not to live in any groſs ſin, but only in this, that he was Covetous. And becauſe the HEED, cannot be too great, therefore he uſeth two words, Take heed, and beware, a double Caution, becauſe there is a great and double danger, or as it is in the Greek, See, or watch to it, and guard your ſelves againſt it. A ſimilitude either taken (as ſome do conceive) from mens going into the fields to gather wholſome Herbs, who are very carefull leaſt they ſhould gather any thing that is poyſonous: And when they have made a confection they ſet it up carefully leaſt any poyſon ſhould come into it. The poyſon of al a mans Spirit & Duties, is Covetouſneſs. And therefore he bids them to beware of it. Or elſe its taken from Souldiers p. 214(for one of the words foreign, Beware, is properly a Military word) As if he ſhould have ſaid, ſtand Sentinell, have your eyes open, look this way and that way, be Circumſpect leaſt the love of the world get into you: fence your ſelves with al the whol Armor of God, elſe you wil not be able to keep your ſelves from it. They ſhould do as Souldiers, who do not only ſet Sentinels to look out, but do ſet a Guard that they may keep the place that is in danger of the Enemy.

That which I ſhal do in the explication of the Point is to ſhew you.

I. What Covetouſneſs is.

II. The Reaſons why you ſhould be ſo watchfull againſt it, and heedful of it

I. What Covetouſneſs is, for the great difficulty of the Point lies in the explication of what Covetouſneſs is, which may be taken two waies:

Either as it is a general,

Or as it is a ſpecial ſin.

In generall, or as it is a general ſin, and ſo it goes in a double Notion▪

Firſt: It is a minding of Earthly things, as the Apoſtle expreſſeth it in Phil. 3.19. It's taken in generall for that evil frame of heart, whereby a man when he hath once ſinned, deſires to commit the ſame, or another. And ſo it is taken in Iſa. 57.17. For the Iniquity of his Covetouſneſs was I wrath, and I did hide my ſelf. The Hebrew word ſignifies any kind of deſire whatſoever, Not only after Riches as Covetouſneſs is, but after any thing that is unlawfull. And it's probable, yea more than probable that the Holy Ghoſt doth ſo take it, becauſe p. 215he ſaith they did go on in the way of their own heart, that is, they did what they liſted, the more they ſinned, the more they had a mind to ſin. And the Apoſtle in Epheſ. 4.19. ſaith concerning ſome men, that they did commit all ſin with greedineſs: In the Greek, it is with Covetouſneſs; the Apoſtle there only ſpeaks concerning the boundleſs appetite that is in men to do as much as they can againſt God. The groſſeſt ſins that are contentfull and pleaſurable are gainfull to them: ſo that in the Scripture Covetouſneſs ſomtimes ſignifies that deſire of men to commit ſin, after they have once committed it, and are left by God to take pleaſure and contentment in it.

Secondly: As it's a general ſin in that ſenſe, ſo alſo as it is an uncontentedneſs with a mans outward condition. I ſay it is an uncontentedneſs, in Heb. 13.5. it's ſaid. Let your Converſation be without Covetouſneſs, and be content with ſuch things as you have. Uncontentedneſs is leſs than diſcontent. For he is uncontented, who is not well pleaſed, But he is diſcontented who frets, murmurs, repines, that thinks much of Gods diſtributions, and that envies another that hath more than himſelf. So you have it laid down in Pſalm. 37.1. Fret not thy ſelf becauſe of the wicked: And by the Prophet Iſaiah in Chap. 8. verſe 21. where he brings in men which cannot have that liberty from their Enemies which they deſire, They do rage againſt God, They do curſe their Ring and their God and look upwards. As a Dropſie is a thirſt which is not to be quenched: Drink, and you are ſtill dry: So there is an evill frame of heart in men to be unſatisfied with any thing that God doth for them, and that is called Covetouſneſs: Becauſe that Covetouſneſs is an uncontentedneſs with a mans outward Condition, or p. 216a deſire of more, therefore it's a breach of all the Commandments of the ſecond Table by which mens outward Conditions are ordered. As it is wel obſerved, that as the firſt Commandment hath an influence into all the Commandments of the firſt Table, The Love of God, being the Sum of that: So the laſt Commandment which forbids to Covet, hath an influence into all the Duties of the ſecond Table. As for example. In 1 Theſ. 4.6. the Apoſtle doth there call Adultery or mens luſting after their Neighbors Wives, Covetouſneſs, when a man Commits Adultery, he is there ſaid to be Covetous. Let no man go beyond or defraud his Brother [Defraud] But the word in Greek, is foreign, Covet, to be covetous. You have it in the Text, In any matter, but in the Grek it is, In this matter: And which makes it appear that he ſpeaks only concerning Chaſtity, and uncleanneſs, for verſe 7. (ſaith he) God hath not called us unto uncleanneſs, but unto Holineſs. In the eighth Commandment, Covetouſneſs is a breach of that liberality and bounty which men ſhould ſhew unto all men, but eſpecially unto the Saints. In 2 Cor. 9.5. the Apoſtle bids them that they ſhould not give out of Covetouſneſs, but out of bounty: So that the ſeventh and the eighth Commandments, and by the ſame reaſon all the reſt of the Commandments of the ſecond Table are broken when as a man is not content in his preſent condition. And it's a breach in Terms, for, Thou ſhalt not Covet thy Neighbors Wife, nor his Servant, nor his Maid, nor his Ox, nor his Aſſe, nor any thing that is his. Therefore Covetouſneſs is ſaid to be a breach of them, becauſe it makes a man that he doth not quiet himſelf in that ſtate wherein God hath put or placed him.

Thirdly and Laſtly: Covetouſneſs is an uncontentedneſs in a mans outward condition, though he p. 217would only by lawful meanes increaſe or better it. Lawful means muſt be uſed, and a bleſſing prayed for upon them, but a man muſt uſe lawful means lawfully, and be content though God doth not give in ſucceſs, elſe he is Covetous. And the reaſon of that is, becauſe Covetouſneſs doth lye in a mans uncontentedneſs or diſcontentedneſs with his preſent Condition. In Heb. 13. verſ. 5. Let your Converſation be without Covetouſneſs and be contented with ſuch things as you have. Covetouſneſs lyes in uncontentedneſs or diſcontentedneſs. The Lawfulneſs of means doth not take away the ſin, but rather increaſe it: becauſe lawful means are then abuſed when they are uſed to ſatisfy mens luſts from diſcontent with Gods Providence. And if you look into this place, the way that this man took was a lawful way. It was not by any other courſe that he would get his own than by referring the matter to another, Maſter ſaith he, Speak unto my Brother that he divide the inheritance with me, and yet Chriſt accuſeth him of Covetouſneſs, becauſe he did ſee in him a want of Subjection to the wil of God. To make it more cleer that a man may be Covetous in the uſe of lawful meanes to better his eſtate and Condition, conſider but the meaning of the tenth Commandment, which ſaith, Thou ſhalt not Covet. The meaning is this, Thou ſhalt not Covet thy neighbors Wife in a lawful way (though thou wouldeſt not have her but in a lawful way) but be pleaſed with thy own. And thou ſhalt not covet thy neighbors oxe, though thou wouldeſt not have it but for thy money: for al unlawful ways of having another mans oxe were forbidden in the eighth Commandement. To deſire another mans wife or any thing that is his wrong and injury, is forbidden in the ſeventh and eight Commandements, The tenth Commandment is therefore a p. 218ſuppreſſion of mens deſires in lawful ways after that which they have not. And unto this Commandment was the ſin of Ahab to be referred who did mourne and greive becauſe he had not Naboths vineyard upon the price and the value of it. Ahab was puniſhed for his Covetouſneſs, and yet he deſired nothing but only to have Naboths vinyard for a price, or upon Exchange, which are lawful ways of bargaining. And it appeares evidently that that is the meaning of the tenth Commandment, (Thou ſhalt not Covet) is to make men content with that they have, although they might by lawful means, have that which is anothers, becauſe the deſires by unlawful meanes are forbidden in the reſt of the Commandments, The deſire of another mans Wife in an unlawful way is forbidden in the ſeventh Commandment, Thou ſhalt not commit adultery, And the deſire of another mans eſtate in an unlawful way is forbidden in the eighth Commandement, Thou ſhalt not Steal, As was hinted before. Seeing therefore there is a deſire in this forbidding, which is not forbidden in the reſt. It muſt be a deſire which is in men to the things of another, though it be by lawful means. As I ſaid before ſo I ſay now, that Lawful means may be uſed to advance a mans eſtate, and a bleſſing upon the uſe of thoſe means may be begged, but a man muſt be contented with the will of God whither he bleſſeth, or bleſſeth not elſe he is Covetous. And thus I have ſpoken of Covetouſneſs as its a General Sin.

Secondly, But now you may conſider Covetouſneſs Strictly or ſpecially as it is a ſpecial ſin, And ſo I deſcribe it thus. Covetouſneſs is an uncontentedneſs, or a deſire of having much, ariſing from an uncontentedneſs with a mans condition. It is an uncontentedneſs with or a deſire of having abundance, p. 219out of a diſcontentedneſs with a mans preſent eſtate, though he might by lawful means mend or better it: and ſo you have it almoſt defined in the words of the Text, for when Chriſt had ſaid. Beware of Covetouſneſs he adds by explication, A mans life conſiſts not in the abundance of that which he poſſeſſeth. That therefore which belongs to this life, and the ſeeking of it in abundance, is Covetouſneſs. The object of Covetouſneſs is riches or abundance of the things that do belong to this life. A man may not care for mony and yet be Covetous, becauſe mony doth but ſerve his deſire after other things. And therefore when you find that the ſcriptute ſpeaks of Covetouſneſs as a deſire of mony, as it is 1 Tim: 6.10. That the love of mony is the root of al evil, the reaſon is not becauſe Covetouſneſs lyes in the deſire of mony only, but becauſe mony anſwers al things. Men are therefore Covetous, becauſe by loving of mony they are in love with any thing that may be gotten by it. Therefore the Apoſtle ſaith, in 1 Tim. 6.8. Having Food and Rayment they ſhould be there with contented As if he ſhould have ſaid, Covetouſneſs lyes as much in the deſire of Cloathes, and meat, as of mony.

I call it a deſire. For ſo the Scripture doth in 1 John 2.16. When it ſpeaks of the luſt of the eye. But every luſt or deſire after riches is not unlawful, or Covetouſneſs (becauſe riches is made by God to be of uſe, and to be inſtruments to many good and pious uſes) but only that luſt or deſire which ariſeth from diſcontent or from uncontentedneſs rather. Therefore it is that the ſcripture when ever it ſpeaks of Covetouſneſs, doth joyn diſcontentedneſs with it. And that uncontentedneſs may be diſcovered as wel by a mans actions, as any thing elſe. For as when a man goes about to do thoſe things which cannot be done by any ordinary p. 220power, he tempts God, and cals in Satan to come to his aſſiſtance: So when a man doth thoſe things which are incompatible with his ſtate, he doth in that deſire more than God hath given him at the preſent. There is as well a prayer in actions, as in deſires or any other way.

A man may be ſaid to have a deſire after much or abundance two waies.

Either whenas he deſires to have that which he hath not, and in that reſpect it may be a poor mans ſin, as well as the rich.

Or elſe when a man is content with that which he hath, but is not willing to lay it forth as God aſſigns him: when he would have that whereof he is poſſeſſed, and not part with it, or lay it out to ſuch uſes which God aſſigns him. Mark it: Though a man counts he hath enough and deſires no more, yet if he be not willing to part with that which he hath, when God commands him, he is Covetous. In Eccleſ. 6.2. ſaith he, I have ſeen this evill under the Sun that God hath given to a man riches, that he wants nothing, and yet God gives him not power to eat thereof. This is an evil Diſeaſe. You may be covetous becauſe you wil not give forth of that which you have. In 1 Tim. 6.17, 18. The Apoſtle oppoſeth unto Covetouſneſs Diſtribution unto thoſe that are in neceſſity: He exhorts rich men that they would (as a fruit of their truſting in the Lord) Be ready to diſtribute. When men are not ready, they are then the Servants of the World, becauſe they have not a heart to diſpoſe of the world, but are diſpoſed and ordered by it.

And let me take in that which I ſaid in the general explication of it, and that is this, That it is a deſire ariſing from uncontent, or diſcontent, though that a man may by Lawful means get more. That a man may be covetous in the uſe of lawful means to p. 221increaſe his Eſtate, or though he do but deſire by lawful means to have his Eſtate increaſed: A man may be covetous in the uſe of a lawfull Calling. It is true indeed that Covetouſneſs is in the Scripture ſet forth by the unlawfull waies that men take to get riches: So the Apoſtle ſaith concerning the Miniſters in 1 Tit. 1.11. that did preach ſtrange things for filthy lucre's ſake. And as it's ſaid, they do make haſt to be rich, and they do oppreſs their Brethren, and defraud: But preaching ſtrange things and oppreſſion, and defrauding are rather effects, than formal Acts of Covetouſneſs. Covetouſneſs may bring ſome men to thoſe Acts, but a man may be covetous that uſeth none of them; And the Reaſon is apparent, becauſe Covetouſneſs lies in a diſcontentedneſs, diſ-ſatisfaction, or uncontentedneſs of mind with Gods portion, or taking care for a man. I wil not hold you longer here, becauſe I ſhall ſpeak in the uſe of tryal and Examination of the nature of Covetouſneſs.

p. 222CHAP. II.

Two Reaſons of the Doctrine. I. The Greatneſs. II. The Dangerouſneſs of this ſin. The Greatneſs in five things. 1. A ſpirituall ſin. 2. Overſpreading the whol man. 3. Directly oppoſite to the common nature of Godlineſs and Religion. 4. The Womb and Seed of all ſin, the Root and Cauſe. A Sin may be the Cauſe of Sin four waies. As it is the Cauſe of Gods withdrawing. As one ſin inclines the heart to another. As it adminiſters matter to another. As it is a Parent and Ruler over other ſins. 5. The ſinfulneſs of this ſin appears in the baſeneſs of it.

SEcondly: And therefore in the ſecond place, Conſider the Reaſons why you ought to take heed and beware of Covetouſneſs. In Epheſ. 5.3. ſaith the Apoſtle Let not Covetouſneſs be once named among you as becometh Saints▪ Let it not be once named. That is, Let it be unknown, unpractiſed, as thoſe things we are moſt ignorant of, which we know not the name of. Let it be abominable to you, for you know they would not have the name of thoſe things in their mouths, which were an abomination, in Pſal. 16. ver. 4. And unleſs it be thus, ſaith he, you carry not your ſelves as becomes Religion. In Heb. 13.5. ſaith he, Let your Converſation be without Covetouſneſs. [Covetouſneſs] your whol courſe of life, in every turning and winding of it, whether you be young or old, whether you be ſingle or married perſons: In whatever caſe you be, ſaith he, yet be not covetous. They were in troubles, yet p. 223it was a great deal worſe for them to be in Covetouſneſs, than to be in wants. They wanted all things, for they were ſcattered up and down like Chaff before the Wind, but yet then God would not allow them to be diſcontented with their Eſtate and Condition, but to count that beſt wherein they were. The word is well tranſlated, Be without Covetouſneſs. But it ſignifies, be without the love of Money or Silver. And I ſay it's well tranſlated, be without Covetouſneſs, becauſe as money doth anſwer unto all things, ſo in the forbidding of a man to deſire Money, he forbids him to deſire any thing which God hath not yet given him: But be content with that which you have. They might ſay that that which they have is leſs than nothing, it's worſe than nothing, yet be contented: We live among a People whoſe Language we know not; we have loſt the Eſtate to which we are born; yet be contented: We know not when it wil be otherwiſe, yet be contented: That which is your preſent ſtate you muſt make the beſt of, but be not unſatiſfied. And there is a great deal of reaſon for this, if you conſider theſe Reaſons.

I. The greatneſs of the ſin,

II. Or the danger of the ſin, or the hardneſs to avoid it, and to be cured of it.

I. If you conſider the greatneſs of the ſin of Covetouſneſs. I ſhal inſtance in five things.

REASON I.

Firſt: It is a ſpirituall ſin. A ſpirituall ſin (as the Schools expreſſe it) is ſuch as may be committed, though there be no external or outward p. 224Act done. It's ſuch a ſin as a man may commit, though he breaks not forth into any externall Act, or Act of injuſtice. It's a heart ſin, that is bred and born there. In Math. 15.19. From the heart comes Covetouſneſs. It's a ſin that is purely ſpirituall, as Unbelief is, for it lies in an inordinateneſs of affection or Luſt. As the ſins of the Devils are Spirituall Wickedneſs. They are ſet forth by this in Eph. 6.12. That they are ſpirituall wickedneſs, becauſe they do not only ariſe from Malice againſt God, from an inward oppoſition to his Holineſs and Glory, but becauſe they are ſo done by themſelves, as the Acts only of the underſtanding and the Wil are in us. There may be an Act of the Underſtanding, and an Act of the Will (ſuppoſe it be an abhorrence or hatred of God) and yet there not be an ill word ſpoken, or a groſs outward ſin committed: So ſuch a ſin … Covetouſneſs; This ſets forth the ſinfulneſs of Covetouſneſs, that it's a ſpirituall wickedneſs, It's bred in the Heart, it comes from thence, and it lives there. The more there is of the heart in a ſin, the greater the ſin is: I ſay the more ſinfulneſs there is in any ſin, the more there is of the heart in it. Therefore Originall Corruption is greater than actuall ſins: Now Covetouſneſs doth take up the heart, As I ſhall ſhew you more by and by.

REASON II.

Secondly: The greatneſs of this ſin appears in this, that it is a ſin that doth over-ſpread the whol man: It reſts not in any one part or faculty of the Soul, but it doth over-ſpread the whole, and that not only by infuſion, but by formall in-dwelling. That is, Not only doth it work upon the Soul, but the whol Soul is the ſeat of it. And therefore you p. 225ſhall ſometimes find that it is deſcribed by the mind, that it over-ſpreads the underſtanding. And therefore in Phillip. 3.19. they are ſaid to mind Earthly things. And ſometimes by the Wil, that it overſpreads the wil, in 1 Joh. 2.15. Men are ſaid ſo to love the World, as that they cannot love God himſelf. If any man love the World, the love of the Father is not in him. As Appetite and deſire is in every part of a man. There is no part of a man, but hath an appetite and deſire in it to its own Object, So in no part of the Soul, but alſo may be diſcontent, which is Covetouſneſs. So that its a ſin which infects from the Crown of the Head to the Sole of the Foot, and there is no part free. Of al the Graces that God hath beſtowed upon men, there are but two that are principally obſerved to be diffuſed through the the whole Soul. And they are, Faith, and Prudence. And therefore they are the moſt excellent Graces, becauſe they have the greateſt command. Of all ſins, there is none that have more of the old Man, than Covetouſneſs hath, becauſe it hath not only the affective part (the Wil) but the Conſultative part, (the Underſtanding.)

REASON III.

Thirdly: Covetouſneſs appears to be a very great ſin, and very ſinful in this; that it's directly oppoſite unto the common nature of Godlineſs and Religion. Some Vices are oppoſite to one particular Vertue: But Covetouſneſs is oppoſite unto all in it's common nature: And therefore hath the greateſt contrariety in it; for this is the common nature of all Religion, to be Heavenly and Holy. And this is the Aſpect or conſideration of Covetouſneſs, to make a man Earthly. Therefore it's ſaid by God himſelf, in 1 John 2.15. That if a man p. 226loves the World, the love of the Father is not in him. It might have been truly ſaid, that if a man love any ſin, he loves not God, but God will rather put that note upon the love of the World, rather than upon any thing. The Character is put upon Covetouſneſs, becauſe its the moſt diametrically oppoſite unto Grace of any ſin. To open this a little. Thoſe things differ moſt, which differ in kind. As there is therefore an infinite and unconceivable difference (and one that cannot be made up) between God and us, becauſe he is of himſelf, and we are Creatures. It's impoſſible that ever we ſhould come to be Gods, or God to become what we are, becauſe God and we are not of the ſame kind: He is of himſelf, and we are of him. More plainly: There is a greater difference you know between Gold and the Heavens, than there is between Gold and the Earth, becauſe Gold is but a refined part of the Earth, but the Heavens are of another kind of Being and Creation. Things which differ in their kind, differ moſt. But now the very kind of Religion and Covetouſneſs differs. For what is Religion but a Heavenly and ſupernaturall thing? And what is Grace but a ſpiritual bleſſing that comes down from above, but Covetouſneſs faſtens a mans Soul to earthly and baſe things. And upon this ground it is called Idolatry in Col. 3.5. Covetouſneſs which is Idolatry. It's called ſo upon this ground, becauſe as the fear and love and honor of God is the Ground of all obedience, ſo the taking of the things of this life into our choice, eſteem, and care, is the putting out, and the extinguiſhing, and eradicating of all ſervice unto God: That a man doth take for his God, which he chooſeth before all other things. When therefore a mans heart is ſo ſet that he muſt have riches and the things of this life, he ſets up that for his God, p. 227and denies obedience in whol to the true God. I ſay Covetouſneſs is oppoſite to all Religion.

REASON IV.

Fourthly: The ſinfulneſs of it appears in this: That it is the Womb and Seed of all ſin. Therefore in 1 John. 2.16. you have it as one of the Generals, or Commanders of all the ſins in the world. All ſins are ſummed up either into The Luſts of the Fleſh, that is, Luxury and pleaſure; The Luſts of the Eye, that is, Worldlineſs or Riches; Or the Pride of life, that is, Honor. In 1 Tim. 6.10. The love of Money is the root of al Evill. The root, partly becauſe the Devil doth ingraft every ſin upon that as the ſtock of it, and partly becauſe it doth vertually contain al ſin in it. From thence Cain murders, Judas betraies Chriſt, Achan ſteals the Babiloniſh Garment, Demas Apoſtatizeth from Religion: Demas (ſaith the Apoſtle) hath forſaken us, and cleaves unto this preſent World. in 2 Tim. 4.10. Therefore you ſhal find what the Companions of Covetouſneſs are in Rom. 1.29. Being filled with all Ʋnrighteouſneſs, Fornication, Wickedneſs, Covetouſneſs, Maliciouſneſs, full of Envy, Murder, &c. And that you may not think it was the ſingular caſe of the corrupt Heathens, you ſhall obſerve that wherever the Apoſtle ſpeaks of Covetouſnes, he ſpeaks of it as being accompanied with thoſe ſins. In 1 Cor. 5.11. If any man be called a Brother who is a Fornicator, a Drunkard, Covetous, an Idolator, &c. In 1 Cor. 6.9, 10. Among Fornicators, Idolaters, effeminate perſons, and Theeves, there are Covetous perſons and Drunkards reckoned up. In Coloſ. 3.5. Fornication, uncleanneſs, inordinate affections, evill Concupiſcence, Covetouſneſs which is Idolatry. And that the Apoſtle may not ſeem to be in a heat or paſſion, when he doth thus deſcribe the Companions of Covetouſneſs, p. 228you ſhall find that in Mark. 7.22. our Lord himſelf ſaith as much, From the hearts of men ariſe Theft, Adultery and Covetouſneſs, &c. And it's worth obſervation, That when the Evangeliſt Matthew doth repeat thoſe words, he leaves out Covetouſneſs: But when Mark came to add unto that which Matthew wrote (which was the manner of the Evangeliſts to add unto others) he puts in Covetouſneſs: Becauſe whoever is Covetous hath the root of all theſe in him, and not becauſe whoever is Covetous doth all theſe things. You ſhall find therefore in the Scripture that the way which Satan takes to deſtroy men is expreſly ſet out by this of Covetouſneſs. In 2 Cor. 2.11. The Apoſtle ſpeaks of the Devices of Satan; And he ſets forth the cunning of Satan in the beginning of the verſe, that he makes advantage of us. Now that word in the Greek is foreign, he will do with us, as one that is Covetous. The meaning is this, Look as a Covetous man doth deſire to be poſſeſſed of that which he hath not, ſo doth the Devil lie at the Catch that he may ſeiz upon any ſpirit. That which I bring it for is this, That the Holy Ghoſt ſets out al the devices and evill waies of Satan, by this name of Coveting. Becauſe a man is as pat to ſin, as the Devill is to tempt: And a man is made as covetous by ſinning, as the Devil is in his unſatisfied ſpirit. So the greatneſs of the ſin appears in this that it is the root of all ſin, and becauſe of that, it is the Cauſe of all ſin. It's a ſin that never goes alone but ingenders many others. In whatever perſon it is, it doth ſo. If Covetouſneſs fals upon Soldiers, then in Luke. 3.14. When they are not content with their wages, they do violence, and accuſe falſly. If Covetouſneſs fals upon a Magiſtrate, it makes him that he is partiall by Covetouſneſs. And therefore the mark of a good Magiſtrate is, That he muſt fear God and have p. 229Covetouſneſs. Becauſe Bribes blind the Eyes, the Judgment. If Covetouſneſs fals upon Miniſters, it will in 1 Tim. 6.5. make them fall into perverſe diſputings, for they ſuppoſe that Gain is Godlineſs. If it fals upon an ordinary Chriſtian, there you ſhal find that it goes not alone neither, for in Matth. 13.22. together with the deceitfulneſs of riches, there goes the Cares (as the Text ſaith) of this life. He that received ſeed among the thornes, is he that heareth the word, and the care of this world and the deceitfulneſs of riches, choak the word, and he becometh unfruitfull. In Luke 8.14. there is another ſin ariſeth from it beſides unfruitfulneſs, and that is that men take pleaſure in the things of this life. That which fel among thorns, are they which when they have heard, go forth and are choaked with Cares and Riches, and pleaſures of this life. And that you may ſee how ſtrong a vertue there is in Covetouſneſs to bring forth theſe ſins, mark the Text. When they have heard the word, they go forth, that is all the reaſon why the word of God and all the allurements of the word of God are not able to ſtay the heart from theſe Courſes. A Sin may be ſaid to bring forth, or to be the cauſe of ſin divers waies.

1. As it is the Cauſe of Gods withdrawing Grace from a man, which ſhould keep him from future ſins. And Covetouſneſs doth this. In Iſaiah 57.17. For the Iniquity of his Covetouſneſs I was wroth with him, and he went on in the way of his own heart. He went on: A ſpeech in the Hebrew which is taken from the ſpeech of Cain in Gen. 4.14. I ſhall go wandring up and down, ſaith he, and have none to protect me, and therefore ſhall be expoſed to the wrath of al men and Creatures. So ſaith God, from their Covetouſneſs it came to paſs that they went and did what they would. And how came p. 230this? for the Iniquity of his Covetouſneſs I hid my ſelf from him. Gods hiding, did go before their doing what they would: And Gods hiding was cauſed by their Covetouſneſs.

2. One ſin may be the cauſe of another, becauſe it inclines the heart to another ſin. And in this reſpect Covetouſneſs is the root of al ſin, becauſe the Divel doth graft upon ſuch a heart what temptations he pleaſeth. He obſerved Cain was covetous and that he had a mind to be building, He therefore makes him neglect the means of reconciling himſelf unto God for his ſin againſt his Brother. Judas was covetous, and he ſuggeſts to him to betray his maſter. Demas was an Apoſtate and he fel away by the meanes of covetouſneſs as appeares by the third Ground where the ſeed was ſowen among thornes, that is the covetous heart. As wood that is dry is on fire as ſoon as a ſparkle is put to it. In ſuch a temper is the ſoul when it is ful of the love of earthly things. I ſhal ſpeak more to that afterward.

3. One ſin may be the cauſe of another, becauſe it adminiſters matter unto another. And ſo covetouſneſs breeds envying, and ſtrife, or diſſention with others. But it is ſaid to be the root of al ſin in another and higher ſenſe, and that is.

4. Becauſe it is both a Parent and a ruler of other ſins. Its a Parent to them. Out of the bowels of Covetouſneſs, comes pride. 1 Tim. 6.17. Charge them that are rich in this world that they be not high minded. And unbeleife: But truſt in the living God. And neglect of religion: for Covetouſneſs is Idolatry. And fraud and deceit, and unquietneſs, and hardneſs of heart. Take heed leaſt your hearts be hardned through the deceitfulneſs of riches. Pharoah (you know) was made by nothing ſo ſtout and ſtubborn againſt the commandement p. 231of God to let the people of Iſrael go, as by this, That his profit ſhould go, he ſhould looſe the labor of ſo many men, and ſo many vaſſals.

And as Covetouſneſs is a Parent to ſin, So its a Prince and Ruler over them. Thoſe ſins that do reſpect the ſelf ſame and are ruled by one another. Now becauſe that the end of Covetouſneſs is to get to a mans ſelf abundance, Therefore Covetouſneſs ſets on work the tongue, to lie, the hand, to defraud, the underſtanding to plot, the Judgment to ſuſpect and doubt of God. The wil to make much of al advantages of Gain. Do but reckon up the children, and the childrens children, do but reckon up the ſubjects that are under this Prince, Covetouſneſs, and you ſhal find that al the whole Catalogue of ſins that can be named are one way or other, either deſcended from, or allyed unto it: In 2 Cor. 2.7. Saith the Apoſtle Comfort them, leaſt they be ſwallowed up by Satan, of ſorrow, for if you do not comfort them, ſaith he Satan wil take advantage of us, as it is tranſlated, but the Greek is foreign, that we be not Covetous or uſed by Satan, or Satan do with us as with Covetous men: What is that? ſaith he, he leads them into al kind of ſin, and ſo he would us, To deny ordinances and meanes of Grace, and ſo we ſhould fil up our iniquity.

To lay down but one thing more, wherein the ſinfulneſs of it may appear, And that is.

5. In the baſeneſs of it. There is not a luſt that doth more debaſe a man then Covetouſneſs doth. Therefore its ſaid that a man is a ſervant to Mammon. You cannot ſerve God and Mammon. It debaſeth the ſoul in its nature, for God Made it to p. 232look after things not ſeen. It debaſeth a mans body in its poſture, for God hath made it tread upon the earth out of whoſe bowels it came: Look how unnatural it is for fowles to live in the earth, So its for the ſoul to be ſet upon the world. Becauſe the Corrupted Gentiles did not like to retayne God in their knowledg, Therefore he gave them up to Covetouſneſs in Rom. 1.21. To ſhew you that its a lower ſtep and degree of miſery and ſinfulneſs for a man to be Covetous, Then its for a man to be borne without the Image of God by nature. It being made a ſpiritual Judgment, It is therefore a worſe condition then that men are in by ſin naturally. Now al this ſinfulneſs of ſin may be aggravated theſe two waies.

1. That here naturally we are in a ſtate wherein we have no reaſon to look after the world and the things of it. We are Children of wrath, And what ſhould a reprieved condemned man do with purchaſing or looking after eſtates and poſſeſſions? For a man when he is dying to be gripple, and having and ſaving: For a man when he hath his Soul to look after, and but a little time for that, to be looking after things which he ſhal never have any uſe of, argues a great profaneneſs of ſpirit: Now that is our Condition.

2. And as it is aggravated from that, ſo from this. That it is needleſs too. Math. 6.32. After al theſe things your heavenly Father takes Care. Chriſt ſaith the care of theſe outward things do lye upon God: Not only as he is a Father, but as a Creator. Though we be ſinners, yet we are Creatures. Therefore he that cares for the Lillyes in the fields, and the fowles of the Ayre, wil care for man. In Mark, 7.20.21. From the heart comes p. 233Covetouſneſs: It is not becauſe a man wants, nor becauſe a man may want, It is not for any thing in the world, but becauſe a man loves not God and ſpiritual things that a man is Covetous.

CHAP. III.

The ſecond reaſon is the danger…sſ of this ſin, it being Firſt, Hardly to be avoid… Secondly, Difficulty Cured. Some things in Scriptureſaid to be eaſy to God, Some things hard, Some things that are but poſſible unto God.

IN the ſecond Place. As the ſin is great, ſo it is dangerous.

It is eaſily

1. Fallen into.

2. And hardly Cured.

We are wont to take heed and to be afraid of ſuch diſeaſes, as are hard to be avoyded, as are eaſily gotten, and when gotten, not eaſily, but hardly cured. Now Covetouſneſs hath both theſe evils in it.

Firſt, It is hardly to be avoyded. We count that infection to be dangerous and very ſtrong which kills luſty men, and that in a night, a day, or in a moment. Covetouſneſs hath undone the moſt ſtrong of men that are unregenerate, And it hath ſpoyled the ſtrongeſt of the regenerate. You ſhal find it to be in al ſorts of men, more or leſs in al Ages. In the heathen, In Rom. 1.29. In the profeſſors of Religion, the Jewes, in Jer. 8.20. In all ſorts of Profeſſors. David was a mighty man againſt ſin, A man able to overthrow whol troops p. 234as I may ſay, and yet this ſin incounters him, and and ſpoyls him. Our Lord Jeſus Chriſt was as much afraid of his Diſciples becauſe of Covetouſneſs, as he was of any ſin, becauſe Godly men wil be over run with this ſin, if they look not to it. Take beed (ſaith Chriſt In Luke, 21.34. unto his diſciples) That ye be not overcharged with the cares of this world. As often as I have read that place, it hath been a wonder to me, why Chriſt ſhould ſpeake ſo unto them. They were Godly people, and through grace their hear … made as ſoy I that would not eaſily bring forth much bitter fruit: They were taken into Chriſts ſervice upon theſe termes, that they ſhould look for nothing for their ſervice but perſecution: The time that Chriſt bids them take heed of the cares of this life was a perſecuting time when there was not only warre, and rumors of warre, but they were begirt by their enemies. Who would think that in winter time, any weeds ſhould appeare? If this weed ſhould ſhew it ſelf, one would think that this cold blaſt would have been able to have nipt it: But the diſciples that were Saints, The diſciples that were brought up alwayes in perſecution, yet in perſecution were very apt, and nothing would keep that down. When he would prepare them againſt the Judgment of the deſtruction of Jeruſalem, and when he would prepare them to ſtand out againſt the times that they ſhould meet withal from the Apoſtate Jewes. He bids them beware of Covetouſneſs, In Math. 13.7. There you ſhal find that the third ground went further then either the firſt or the ſecond did: That Ground ſignifys a ſort of hearers that were not remiſs and careleſs of what they heard, as the firſt ſort were, nor fearful of Perſecution, as the ſecond ſort were, They receiveied the word of God, and ſuddenly upon a preſent apprehenſion as the ſecond p. 235ſort did; but they did deliberate, and judg that it was better to walk holily, then to be at liberty, that a man had better be in chaines for a good cauſe then to be at liberty for the denyal of it. If you obſerve, The Holy Ghoſt chargeth them with no ſin almoſt; But with lawful things: And among them, with the cares of this world, and the deceitfulneſs of riches which did choak them, and by which they did become unfruitful. Demas was one of that ſort, for he ſtood with Paul when he was at Rome in his firſt tryal, when al elſe forſook him. The Epiſtle to the Coloſſians was written when Paul was in bonds: & ſo was the Epiſtle to Philemon, for it was ſent by the ſervant of Phylemon, who waited upon Paul in the priſon: And in both thoſe Epiſtles Paul recommends Demas. Demas (ſaith he) ſalutes you, and he is my fellow labourer. No man ſtood by mee, that is, no man but Demas, and no man but Luke, When I came to anſwer it before the Emperour, al my acquaintance were ſhy of me and al the profeſſors at Rome would not know me, but Luke and Demas ſtood it out: And the doctrine that I propoſed they defended: and the reaſons that I gave they ſtuck to and argued; This he meanes by being a fellow labourer. Yet this Demas that ſtood out one brunt, Yet when Paul comes to a ſecond, he forſakes him: And what is the reaſon, He cleaves unto this preſent world, in 2. Tim. 4.10. So that the beſt of regenerate and unregenerate men find it hard work to eſcape the power of this ſin, One is foyled, and the other ſpoyled by it. This ſin doth prevail in formal profeſſors of Religion, in, 2. Tim. 3.5. They have a forme of Godlineſs: Why? A mong other ſins he ſaith they are covetous: Men ſhal be lovers of themſelves, and Covetous. Do but conſider how this ſin doth p. 236take men, and you wil ſee it is very hard to be avoided. You ſhal find what the Apoſtle ſaith of the whol body of ſin. In Eph. 4.22. That it doth corrupt men by deceit. Put off the old man that is corrupt according to the deceitful luſts. Look what Paul ſaith there concerning al ſin, that the ſcripture ſaith concerning this one ſin of Covetouſneſs. In Math. 13.22. The deceitfulneſs of riches. Covetouſneſs wil plead Conſcience of a mans calling: Care of Gods command to provide for a mans family: Yea the Glory of God. I would have more ſaith a man that ſo I may do more ſervice, and good. Saul did ſave the Cattel, but its ſaid, It was for ſacrifice. Covetouſneſs wil put a man upon al duties of morality, and civility. The covetous man whom God abhors ſaith the Pſalmiſt In Pſal. 10.10. He doth crouch and humble himſelf, that is, he is as ſweet, and loving, and affable, and courteous, and as ſeemingly ready to do any office and ſervice for one, as any can be. Nay it wil put upon any ſpiritual duties. Artaxerxes was a great friend to the reformation of the Church of the Jews, But it was out of Covetouſneſs In 2. Kings, 6.10. And Ezra. 7.23. That ſo they may pray for the life of the King and of his children, and that no wrath may come upon him, nor his Realme. Hewould give a toleration to thoſe poore baniſhed ones, that they might go to their own Country and ſet up the religion of their Fathers. It wil make a man keep a good Miniſter in his houſe. In Judges, 17.13. I have a good Levite ſaith Micaiah, and now I know that God wil bleſs me ſaith he. It wil make a man not fail to heare the beſt ſermons: In John, 6.26. Ye follow me not for the Miracles, (that is, not for the diſcovery of God by me in working of Miracles, and that you may ſee in me more then a bare man, as my Miracles p. 237do diſcover me to be) but ye follow me for the Loaves. That people did go after Chriſt (the beſt of Preachers) a great many miles, and did run the reproach of the people of thoſe times. What made them to be the firſt at Church, but becauſe they thought God would the better provide for them, in 2 Tim. 3.2.5. Thoſe that are covetous at the ſecond verſe, have a form of Godlineſs. A form of Godlineſs is nothing but the picture of a thing to the life: when a thing is ſo like another by Art as that it can ſcarce be known, then it is ſaid to be a form. Jeſus Chriſt is ſaid to be in the form of God, becauſe he was as like God, as could be: And in the form of a Servant, becauſe you would rather have thought him to be born to miſery than to be Lord of life. Covetouſneſs wil have a form of Godlineſs: He will do the ſame duties that any Godly man in the world doth. Faſting and praier is an extraordinary duty; a great affliction of the fleſh, it's a duty of the greateſt ſeeming holineſs that can be, yet in Iſaiah 57.17. the Reaſon why they faſted ſo often was but for Covetouſneſs, that they might put a greater face and a fairer ſhew upon their perſecuting the Brethren who did differ from them. When they had a mind to fall upon their Brethren for that which they ſhould have born with them in, then they call for a faſt, like the Crocodiles cry, that is only to get a prey. So like as a man may be to a Godly man, ſo like will Covetouſneſs make a man be to him. If a Godly man praies, ſo will he: And if a Godly man forbears outward acts of groſs ſins, ſo will he: If a Godly man ſuffers, ſo will he. When God commends Job that there was not a man like him, ſaith the Devill, it is nothing for a man to do as he, when he hath ſo good wages for his work. Have you not given him much Riches, and Honor, and many p. 238Children in the world? And as it doth thus deceitfully cheat a man, and is hardly to be avoided becauſe it ſeizeth upon all if they look not to it. So that you may ſee,

Secondly: That it is hard to be Cured. And therefore in the Scripture you ſhal find (if you obſerve it) as many Arguments, nay more Arguments againſt Covetouſneſs, than againſt any ſin, except it be Unbelief. In Matth. 6. Jeſus Chriſt ſpends a whol Sermon almoſt againſt it. He doth ſo in Matth. 15. He doth ſo when he comes to ſpeak to his Diſciples of the ruine of Jeruſalem. He doth ſo when he ſpeaks of the Hearers. Look through the Goſpel and the Epiſtles, and you ſhall find that there are more Arguments againſt Covetouſneſs than any thing, but Unbelief: And wherefore, but becauſe it's a hard thing to cure it? And that you may further ſee that it's hard to be cured, confider how it deals with a man: The Scripture uſeth divers words to this purpoſe, ſomtimes it ſaith it doth divide a man: So the word uſually is which in the Scripture is tranſlated [Care] The word foreign, Care, ſignifies diviſion of ſpirit: It ſeparates a mans heart from God: It makes a man a Beaſt: To have a heart and a heart, and not to walk perfectly with him: It makes a man take Religion by the very throat in Matth. 13.22. for it did choak the word: And in Luke 12.29. ſaith the Text, Be not of a doubtfull mind. The word in the Greek is, Be not like unto Meteors. As Meteors and exhalations that are drawn from the Earth that hangs between the Earth and the ſtars; ſo wil Covetouſneſs make a man that he ſhall not be totally profane, nor throughly holy, neither in the upper region, nor in the lower region upon the duſt. He hath a ſpirit that is mingled, and therefore p. 239is on all ſides, but hearty for nothing that is good, or for ſalvation. Nay it goes further in Luke 21.34. Take heed leaſt your heart be overcharged with Gluttony, and Drunkenneſs, and the Cares of this life. Chriſt doth joyn Covetouſneſs with Gluttony and Drunkenneſs, becauſe it hath the like effects upon the Soul of a man, that they have upon the body of a man. When a man hath drunk extraordinarily, his underſtanding is ſenſleſs; and ſo is a man made by the Cares of this world. Be not overcharged. The word ſignifies, Made heavy. His ſpirit is like lead, he hath no ſpirit in any thing that he doth for God, further than he is acted by the world. Of a meer ſpirituall duty, he hath no more feeling, than a ſtone hath. If there be not Rhetorick in praier, and Invention in Sermons, it's not food to him. Nothing that is ſpirituall affects him, but his heart is like a ſtone. It's a ſtrange ſpeech in Luke 18.27. to this purpoſe, when Chriſt ſaid, It was as hard for a rich man to be ſaved, as for a Camell to go through the eye of a needle, And they ſaid then none of them can be ſaved, ſaith Chriſt, The things which are impoſſible with men, are poſſible with God. Are poſſible with God: That word, I would inſiſt upon a little. There are ſome things that the Scripture ſaith are eaſie unto God. Do but ſpeak the word (ſaith he) and my ſervant ſhall be healed. And there are ſome things that the Scripture ſaith are hard to God, there is more of God required to do them, than other things: And ſome things that are but poſſible unto God. As if he ſhould have ſaid: It's all that God can do: If there were but a whit of leſs ſtrength in him, he were not able to make a man that is covetous to beleeve. Give me leave to ſpeak with reverence according to the expreſſion: His ſtrength is matched, It's as much as he can do, It is but poſſible to him, to make a rich man p. 240that is in love with this preſent evil world to come to Heaven. And as if the Apoſtle Paul could not ſay enough to ſhew the hardneſs of being cured of this ſin you ſhall find him heaping up words in 1 Tim. 6.9. There are Temptations, and there are Snares, and there are Sorrows: The word properly ſignifies the pains of a Woman in Travel, which can neither be avoided, nor prevented, and are impoſſible to be born long: And he ſaith they are drowned in perdition and deſtruction, having reference unto the 18. Chapter of Matthew at the 66. verſe, It was a kind of death to the Aſſyrians, to tie a Mill Stone about a mans neck, and to throw him into a deep water. Look how there is no hope of ſaving ſuch a man, ſo little hope there is of a covetous man. Obſerve it, he ſpeaks rather of ſuch a man that was covetous, who had made profeſſion of Religion, and known the truth rather than any other, and he ſaith of them, That they Pierce themſelves through. The word ſignifies, they do, as its ſaid of Julius Caeſar, that they came about him ſo with Bodkins and Swords, that his Body was as a Butt, or Pin-cuſhion, there was not a whole place in him, he was wounded in Back and Belly, in Armes and Legs, and in every part there was a wound. So ſaith the Apoſtle; You wil be by the Cares of this world, you will be run through and through and through with Cares and Sorrows: And what hope is there of a man when he lives thus; when ſin hath ſuch advantage of him, how hard a matter is it to be cured.

I have bin the longer in the explication becauſe it is the ſin of the times, and the ſin of Profeſſors.

p. 241CHAP. IV.

Uſe 1. Foll… … Callings. Uſe 2. Seek the Kingdom of … and his righteouſneſs, and other things ſhall be added. Uſe 3. Let all your care be for eternal life to be rich in God. Uſe 4. You ſhall have all the things of this life that are needfull, if you wil look after Grace. Godly men never want, but when they cannot be content to be at God's diſpoſe. Uſe 5. See your life lie in Grace, not in Riches.

USE I.

FOllow your Callings. For the living in a particular calling is as neceſſary to pluck down the rankneſs of a mans ſpirit, and to make him fit to ſerve God, I ſay it is as neceſſary in its kind, as the word is in its kind. There are ſome ſins that ariſe from the body, and diligence in a particular calling, mortifies them. Follow your Callings. Take what providence caſts upon you in them: but be not ſollicitous Beloved. Do not care how it may be with you, ſo you may but provide for eternity: Be content with a little ſo you may but have Grace: If you have Food and Raiment be quiet. As upon a day of faſt a man may eat ſo much as may fit him to the work: ſo my Beloved care for no more all the time of your life than what may keep you from temptations, and inable you to the work of your Calling. And that work of your calling, you may certainly do for God, whatever your condition be. Turn all your care unto this, that you may treaſure p. 242up riches in Heaven. What matter it if you be poor, or have, or not have, as long as you do enjoy Chriſt. This is the great exhortation of our Lord Jeſus Chriſt in this place. That time that men ſpend in forecaſting how they ſhould do in ill times (that time is all loſt) and ſhould be ſpent only in this, How they may … for a world to come. I ſay it is all loſt; … uſe you are not able to ſecure thoſe things: And it's worſe than loſt, becauſe it is a ſin to care for to morrow. Prudently diſpoſe of what God hath given you, but be not troubled though you cannot ſo diſpoſe of things as to ſave you from evill. Be not afraid of any evill that can befall you: fear nothing but ſin and Gods wrath. It is your wiſdom to do ſo. A wiſe man on a Journey cares not if his lodging be hard, and diet courſe, becauſe he is upon his way, and thinks to have better at home. The love of his buſineſs makes him not think of theſe things. What is your buſineſs but to provide for Heaven? What is your home, but to dwell with Jeſus Chriſt, and to have Communion with him! Therefore mind not other things, never be troubled what you are in other reſpects.

USE II.

And let me add this in the ſecond place. That the more care you take for ſpirituall things, the more care God will take for your earthly eſtate. Seek the Kingdom of God and his righteouſneſs and all theſe things ſhal be added to you, in Math. 6.33. For al theſe things your Heavenly Father cares for, that is, if you care not. In Heb. 13.5, 6. Let your Converſation be without Covetouſneſs, for he hath ſaid he wil never leave you nor forſ…ke you. God enters into Bond to ſave that man harmleſs from all loſſes and evils in p. 243the world, that does but mind the things of him. He were an unjuſt maſter to ſet us a work, and to leave us to our own finding. Is it not better a great deal to be at Gods hand than at your own? That he ſhould find you, than your ſelves? Therefore ſpeak to your hearts after this manner. I cannot by my care add one Cubit to my ſtature, and make one buſineſs go well, and get in one debt, and take one penny the more, and get one new Cuſtomer. Let me ſpeak to you in your own language. If ſo be that I do what I can, it wil be no advantage to me in theſe things. But if I be careful to make my peace with God, to get my pardon Sealed, to get my waies Sanctified, God wil give me ſo much of theſe as I need, he hath enough, and he wil give me liberally, ſo that I ſhall have no cauſe to complain. If I have not ſo much as another, yet notwithſtanding I ſhall have a bleſſing with what I have, and that will be more than anothers much. If men did put themſelves upon this, that it is to be their care to look to their Souls, and when they have uſed meanes for their eſtates and bodies, to leave all to God's diſpoſing, and did beleeve that then God would bleſs them, How many then would give that precious time, ſtrength and Spirit which now runs out to the world, unto the ſervice of God.

USE III.

If every one that would attain to eternall life muſt take heed of Covetouſneſs. Then let all your care be for eternall life, to be rich in God, as Chriſt ſaith in verſe 21. Be rich in God, that is, in the things of God, and in the things that are for Gods Glory. God doth not call you from the world to put you upon a loſs, but to turn your affections upon the right Object. It's not to undo p. 244you, but to make you in better things. As Parents when they would wean the Child from the Nurſe unto themſelves, they make the nurſes breaſt black, and they fear the Child. So ſaith Chriſt, take heed, and look to your ſelves, when he hath no other end in it, but that he may have your love, and you have his at length. Many will ſay, ſaith David in Pſal. 4.7.8. Who will ſhew us any good? but ſaith he, Thou haſt put more gladneſs into my heart, than when Corn and Wine increaſe. As if he ſhould have ſaid, when the Devill ſees men inquiring after happineſs and ſalvation, he does ſhew them good: he preſently meets them as Abraham did the Gibeonites wih Corn and Wine, the things of this life, and takes off their hearts from happineſs. And it is ſo prevailing a means, Math. 4.9.Matt 4:9that he betook himſelf to that alone when he tempted Chriſt. All this will I give thee. When he had ſhewed him all the Glory of the world, that is, when he had made the world as glorious as poſſible it could be to the mind of Chriſt. He did not do unto Chriſt, as unto us, deceive our fancies, but he put the greateſt Glory upon Riches that could be, and then he thought that Jeſus Chriſt would bow down to him. If the Devil cannot make a man as prophane and as looſe as he deſires, then he will make a man Religious, but mingle Covetouſneſs with it. He will ſtir up a man, as it is reported by one that writes of the walkings and appariſions of the Devill, The Devil came to many a man in Luthers time, and provoked them to ſtand for Juſtication and lay aſide popiſh Religion, but he told them alſo they ſhould get ſo much by the bargain: And when he mingled this Poyſon with that Wine, he did bring them to as much formality as they were in before in their ignorance: They were as bad as before, becauſe of only their Covetouſneſs. When he hath once got a p. 245man under his power, he wil make him to grind at this mil, as they did Sampſon. Therefore the Love of the world is called in. 1. Tim. 6.9. The Devils ſnare and bond, And it is the ſin of the Jews by which they were and are kept from embracing Chriſt, They did look after an earthly Kingdom. Be not hindred of true happineſs by thoſe things. Barter not away your ſouls for an abundance of the things of this life: Let not your minds run out after what you ſee, or what is to be had, beſides grace and holineſs and communion with God. Our Lord Jeſus Chriſt is moved to ſee one got into good Company here in this Chapter at the 13. verſe. ſeeming to have an inheritance here to neglect to get Salvation and Grace. Grace and the favor of God are true riches, and al other things are not ſo. They are but ſhadows of riches, and therefore called a fancy. Agrippa his po… and Glory, is but foreign, 25. Acts, 23. Though a man ſeem to be bleſſed of God when he hath this world, yet it is but ſeemingly ſo: And therefore the ſcripture calls it a faſhion. 1. Cor. 7.31. Rom. 12.2. The faſhion of this world. But there is no true goodneſs in riches. In Luke. 2.21. Saith Chriſt, a man that treaſures up for himſelf, is not rich in God That treaſures up for himſelf. That is, Riches are but a particular good that may ſerve a mans ſelf, but that is all it can do: It makes a man leave God who is a univerſal good. That only is true Riches which doth procure to a man all good: and that, nothing can do, but what comes from God which is Grace.

USE, IV.

You ſhal have al the things of this life, if you wil look after Grace, Al that is needful. Godlineſs p. 246hath the promiſe of this life. It gives content. 1 Tim. 6.6. That is as much as a man doth either need or deſire, if his deſires be rational and ſpiritual It gives content. The word that the Apoſtleuſeth for content, is a word that is uſed among Common wealths, that have al things in themſelves, and need not other Countries. Religion needs not be beholden to any eſtate, and condition, or any thing in this world for any thing that belongs to this life. Godly men do never want, but when they cannot be content to be at Gods diſpoſe. He wants not that is content: He hath content, whoſe wil is conformable unto God. There are at the leaſt twenty ſeveral ſences of that in Pſal. 37.25. I never ſaw the righteous forſaken, nor his ſeed begging bread: But that which is moſt probable from the Context and ſcope of the Pſalme is, I never ſaw A righteous man … it is, a righteous man that doth not fret at th… proſperity of wicked men. (Not begging bread:) that is in want. Let any be of a liberal ſpirit, willing to part with what God gives him, when God doth cal, and that man never wants. Men that have dogs appetites are never ſatisfied: When meat feeds humors, then parents deny their children meat: So doth God, when he ſees what he gives, doth not work conformity to his wil. Do you mind your work, and God wil care for your maintenance. And you ſhal have ſpiritual things at a better rate, and on eaſier terms then you have earthly things. The paines you take for heaven ſhal bring you in communion with God, which cannot be got by your indeavors, God wil not put you to more, nor ſo much in working for him, as you put your ſelves to in getting the world. Wicked men have been at death convinced of this. Had I (ſaith one) been as good a ſervant to God, as to the King, I had been happy. Yea thoſe that know p. 247better what it is to prepare for Heaven than others, do complain that they are not ſo carefull for ſpirituall things, as they are for the things of this life. When they go about Riches, or the things that concerns Riches, they are buried in the buſineſs, and there their thoughts are intent, but at prayer and Hearing their Thoughts are divided, and their Hearts are wandering: and yet ſtill they grow in Grace. Pſal. 127.2. It's in vain to go to bed late, or riſe up early: ſo he gives his Beloved ſleep: that is without this carking care, he gives them ſleep: that ſleep, is a Lying in the Lap of God and being put into his Boſome, as well as having enough of this world. Labor not for the meat that periſheth, Joh. 6.27.John 6:27but for the meat that endureth to everlaſting life. And becauſe men ſhould not be diſcouraged in Chriſts putting them to labor, He tels them they ſhall have it upon gift (which the Son of Man ſhall give) As if he ſhould have ſaid, Though I will not give it for labor, yet when you have done al, you ſhal ſee, I will give it upon meer gift, and not as a recompence of your work.

USE V.

See your life lie in Grace, and not in Riches. The comfort of your life and eternal being, lies in Grace. Gal. 2.20. I live (ſaith the Apoſtle) by Faith. 1 Tim. 5.6. Men that live in pleaſures, are dead while they live. They do not truſt in the living God, they have no life from him: When you come to die call for all your marks and evidences, ſum up all your eſtate, and ſee what they will advantage you. It's reported of a Noble man when he had divided all his Eſtate, he ſaw a Toad in the room, and he cries out, Oh that I were as that Toad to eternity. Call to this and that Eſtate and p. 248inheritance at death, And they will anſwer it is not in me, I am not able to do any thing for you: When a man comes to die (who hath lived upon God in the world) he can ſpeak comfortably thus, That he ſhall change only his place, and not his company; for he hath parted with theſe things before. When you appear before God, you ſhal not appear as rich, but according to what you have done for him, and what you have done through Grace: Therefore naked came I into the world and muſt go ſo out. Men do not ſtand before God as Kings and Knights: But thoſe that have done for God, ſhall be honored in that day; but that which enters a man into Gods Glory is Grace. Conſider what a folly it is to ſtrive for ſhadows, to undo your ſelves, to tire your ſelves in following after Butterflies? What a madneſs it is to give thouſands for that which is worth nothing? To ſpend your time impertinently for things in which your life is not? Therefore when you have wearied your ſelves in caſting, & plotting, and deſigning of waies for to get an abundance for your ſelves, ye cover your ſelves and ſay, Had this day been ſpent otherwiſe, or had I laid out my ſelfe as much for God, as for theſe things, it had been well, All this time is loſt: If I had been in ſpirituall duties and ſervices, as long as I have been for the body, it had been well. When you have gotten the world, and have not caſt up your accompt what you have done, when you have cared for the Body and not for the Soul, when you have gotten all, you have gotten but a common ſtone, and loſt the Diamond. Therefore when you hear Jeſus Chriſt calling upon you to take heed, his meaning is not to deprive you of any good that the world can give you, but to make you ſure of eternity. Therefore turn your thoughts this way. He caſeth men of taking care of this p. 249world, that ſo they may attend to eternity. It is not becauſe Jeſus Chriſt would not have the promiſes of this life fulfilled, that he bids them to take heed, but becauſe he would have you to have abundance of the things which are indeed true Riches.

CHAP. V.

Uſe 6. Beleeve there is ſomthing to be feared more than to be deſired in abundance. Two Signs to to prove that men do not believe, there is ſuch danger in Covetouſneſs. 1. Becauſe men come ſo near the occaſions. Object. May not a man take all opportunities of getting, &c. Sol. We muſt not do all we can in the things of this world. 2. Becauſe men place their happineſs in Riches. Two miſtakes upon which men ground their deſires of abundance, ſuppoſing. 1. If they had more, they could do more for God. 2. And eſcape many evils which now they meet with.

USE VI.

BEleeve and ſet this upon your heart, That there is ſomthing to be feared more than to be deſired in abundance: That under that Bait there lies a Snare and hook; our Lord Jeſus Chriſt would not warn you elſe. Becauſe men will not beleeve this, therefore it is that men go on, and are undone by lawfull things, by Riches. Let this word of Chriſt be continually in your Ears, as if you heard him calling from Heaven, Take heed and beware of Riches. As when a man is going on in a dangerous way, Thoſe that know him, do cal after him, and bid p. 250him take heed, there are holes, and pits, and whirlpoles in the water that he is riding through…. So Jeſus Chriſt tels men, there are ſnares and pits in Riches: yet men wil not be perſwaded. I ſhall give you but two ſigns to prove that men do not believe there is ſuch danger in Covetouſneſs.

Firſt: Men will not come near that wherein they think there is danger. When David ſaw the Angel of the Lord ſtanding over Gideon with the ſword in the time of the plague, He would not come near that place to offer Sacrifice: There was danger there, and in that caſe, God would have mercy rather than Sacrifice, Hoſea 6.6. We will not come near the Perſons that have the plague: we keep out of the way where Theeves lie, though we go further about, becauſe there is danger. But men come near occaſions of Covetouſneſs by taking all opportunities and advantages of getting, or imploying themſelves, by contemplating and meditating of their own wants, and of others Riches. As David did confeſs in Pſal. 73. that he looked upon what he found every day, and how the eyes of wicked men (that knew not God) were ready to ſtart out of their Heads, becauſe of their fatneſs, therefore he complains: Whereas he ſaith, he ſhould have gone into the Sanctuary, and have conſidered the end of thoſe men, how they ſtand in ſlippery places. The conſideration of a mans own wants, and the thinking much of other mens abundance, is that which gives an occaſion unto Covetouſneſs. Whenever a man comes to think of the world (as men take a Preſervative when they go into infectious Air) ſo men ſhould think of the danger and miſery of rich and covetous men. So David ſhould have done.

p. 251Object. It may be ſaid by the way. May not a man take all opportunities of getting and enriching himſelf? Is that to play with a Bait of Covetouſneſs.

Anſw. I anſwer yes. You may not do all you can or may do in the world. In Luke 21.34. Chriſt bids them that they ſhould as well take heed of Covetouſneſs and the Cares of this life, in verſe 34. as they ſhould take heed of Surfeiting and Drunkenneſs. Take heed leaſt at any time your hearts be overcharged with Drunkenneſs and Surfeiting, as wel as the Cares of this life. Chriſt joyns Surfeiting and Drunkenneſs with Covetouſneſs. Therefore as a man may not drink all he can bear, nor eat all his ſtomack requires, but riſe with an appetite: No more muſt a man in the things of the world do all he can. This is gathered from the Conjunction of thoſe two together, Covetouſneſs and Drunkenneſs. In things that are not good in themſelves, but profitable only in ſome way to an end there muſt be a meaſure in the uſe of them. As a Builder doth not lay all the ſtones he can in the Houſe, but ſo many as the foundation will bear, leaſt he over laies it. The end of a mans Calling is only this, that he may exerciſe himſelf the more freely in the waies of God. As I have often ſaid. It is the laying of the ſoyl ground fallow, that the rankneſs and ſourneſs of it may be removed, obſtacles that are in the fleſh unto the holy duties may be taken away. The end of Riches is only that a man may do the work that God ſets him and cals him to do, and therefore beyond that he ought not to ingage himſelf in the world, nor to deſire riches. But this is by the way, for I reſerve other Caſes to another place. That ſhews that men beleeve there is no p. 252Snare in riches, becauſe they put themſelves upon the occaſions and temptations of Covetouſneſs.

Secondly: There is another ſign, which is this, Becauſe men place their happineſs in riches, which appear by this. Mens deſires are more eaſily ſtirred, more vehemently ſet on, and hardlier taken off from the things of the world, of this life, than from any thing. To duties, men are drawn hardly, are ſoon weary, are eaſily diſcouraged; but are not ſo in ſeeking after the things of this life. When men have gotten riches then they count themſelves happy: Therefore it is, that when they loſe or want them, they count themſelves to be in a moſt deplorable & ſad condition. No man counts himſelf to be unhappy in the want of that which would not Make him, in his own opinion. Therefore when men think al is gone, when the world is gone, frowns upon you, It's a ſign they make the world their God, and do not think it a Snare. To perſwade you therefore to the believing of this, that it's a ſnare, or that there is a ſnare in it, I ſhall only remove (in a word or two) the ground of that perſwaſion.

1. Men think if they had more of the world, they could do more for God, more good than they do. As Abſalom ſaid if he were King he would do Juſtice. And relieve the oppreſſed, break the bonds, free men from taxes that his Father laid upon them: So men think that if they were but as rich as another man, they would diſtribute to the Saints, Cloath the naked, feed the hungry, their houſes ſhould be like the houſe of Caius, an Inn for them: They would ſerve God more freely. This now doth ſuppoſe that there is an help in abundance, and not a hook. I beſeech you my Beloved conſider it, when men have had abundance, though they have been put in p. 253mind, and cautionated continually, that therefore they have it that they may ſerve God in the abundance of all things, they have found their hearts ſtraigter, and their hands weaker, than when they were in poverty, or in a mean condition. Take heed (ſaith God unto the people of Iſrael, and he reads them that leſſon every morning that they took a Journey into the land Canaan) leaſt when you come into the land of Canaan, that you do forget the Lord your God, and not keep his Statutes and Judgments to do them. Yet notwithſtanding for all this, when as they were come into the land, as it's ſaid in the Book of Deuteronomy, they did not ſerve the Lord their God in the abundance of all things, but they ſerved themſelves and their own luſts. Had you been by the ſelf ſame people when they were in the captivity of Babylon, you might have heard them groaning and ſighing out for deliverance, Thus: Deliver us and we will ſerve thee: our ſtrange Gods ſhall be put away from us, we wil build Thy Altar, and none elſe, we will offer unto thee the fat of the Calf & of the Steer, but when they came into the land as we have ſhewed out of Nehemiah and Ezra, they did delight themſelves in the fatneſs of the land, and forgat the Commandments of the Lord.

I beſeech you my Beloved conſider it. A man is to content himſelf with the doing of that good (though it be never ſo little) which God cals him to do. That Servant honors his Maſter as wel that continually waits upon him, and goes whither he goes, as he that doth in the houſe the greateſt drudgery. God doth not call a man to all that he thinks he could do, or it may be that he hath abilities to do. A man is called to no more than God puts him upon, and puts himſelf forth unto. As for example. A man may have able gifts, but p. 254that is not enough to make him a Miniſter nor a Magiſtrate. A man may do the work of other callings, but that is not enough to make him put himſelf into them, til God ſaith, Do this. He muſt do that which God puts into his hand, let it be what it wil be. We are often times ready to think that we ſhould do God more ſervice in any condition, than in that wherein we are. Like fooliſh children at School that think they ſhall gain more by going into a new Book, than by going on in the old, though the Maſter knows the beſt way to make them underſtand, is to keep them where they are. It ſhews our diſcontent through Pride, and our liſtleſneſs to do the work of God, that makes us ſay, If I had this, I would do thus, and if I had that, I would do ſo. Do that which is in thy hand. Therfore that is no ground at all for a man to deſire more, becauſe he thinks he ſhould do more.

2. Another Reaſon that perſwades men to look after the things of this life, is, becauſe they think that if they had abundance of the things of this life, they ſhould eſcape many evils which now they meet withall. But now I ſhall anſwer nothing more than the words that follows my Text, A mans life conſiſts not in the abundance of the things which he poſſeſſeth. You ſhall live never a whit the better, nor have any thing the more to live upon for abundance. Your life, that is, the ſafety of it, that lies not in abundance: for riches are an allurement unto thoſe that are the ſons of violence. The Comfort of your life lies not in abundance; for abundance brings forth care and ſorrow: The more you have, the more your heart will be divided into ſolicitouſneſs about them. If abundance is not able to continue your life (for as Chriſt ſheweth, that your life depends upon the word of God p. 255This night thy Soul ſhall depart from thee) much leſs can you help your ſelves to eternal life by abundance, You cannot purchaſe it. Pſal. 49.7. That is a Purchaſe that muſt be let alone, No man is able to give the thouſand part of the purchaſe of it, if he had all the world to give. No you are not able to purchaſe it. Covetouſneſs breeds liſtleſneſs of ſpirit and a ſenſleſneſs of the things that are eternal. As while a man looks upon the Sun, he cannot well ſee other things, So while a man is in the Earth and darkneſs, he cannot well bear the light of the Sun, ſo a man whoſe ſpirit is accuſtomed to the care of this cannot well get his heart into converſe with God. Therefore ſet this down with your ſelves, that abundance is rather to be feared than deſired. Riches are rather Pricks, than Thrones, rather Rocks whereon you daſh your ſelves, than any thing that will do you good; to help you to the end whereunto you are deſigned, and born withall for by God. That ſhal ſuffice for this uſe.

p. 256CHAP. VI.

Uſe 7. Mortifie your deſire after Riches and abundance, ſlay it in the firſt motion towards it. Motives of two ſorts. Firſt: Such as are taken out of the Armory of Reaſon. I. Your happineſs does not lie in any thing that does belong to this life. Theſe things are for you, you are their end, and your end is God. II. You put a greater Glory and excellency upon them than does belong to them. III. Riches are not deſirable. 1. God hath not made them to that end to make men happy. 2. Deſires after them is the way to hinder the getting of them. 3. The way of Gods Riches is rather caſuall, than as an anſwer to Praier. 4. They will not ſatisfie. 5. There is no pleaſure in them when we have them.

USE VII.

MOrtifie therefore your deſires after Riches and abundance. Diet your ſelves in theſe things, as your would run the Race, and have the Crown. In Coloſ. 3.5. Mortifie (ſaith the Apoſtle) your members that are upon the Earth, Fornication, Ʋncleanneſs, Adultery, evil concupiſcence, and Covetouſneſs. That which I ſhall deſire you to obſerve is this, That the Apoſtle doth put a great many ſins together, as thoſe which are to be ſlain, and among them, Covetouſneſs is one. He joyns it with Uncleanneſs. Becauſe as you are to be afraid of the firſt tickling to that ſin, ſo you ought to be of the firſt motion unto the love of the world: The firſt motion of diſcontent with a mans preſent ſtate, p. 257ſhould be mortified, as well as the firſt motion to Adultery. As a ſevere and cruell Conqueror follows his Souldiers, and bids them kil and ſlay, and not give quarter unto any, but eſpecially he names ſome perſons which he would have them be ſevere againſt: So doth the Apoſtle bid them to mortifie all ſins, but eſpecially he names Covetouſneſs. Ceaſe not my Beloved therefore to purſue it, til you have ſlain it: And know that you have not ſlain and killed it, until you can delight your ſelves and rejoyce in your preſent Condition, though you have but a ſmal portion of the things of this life. Then I ſay Covetouſneſs is mortified, when as a man doth delight and rejoyce himſelf, though that he hath but a very ſmal portion of the things of this life. In Pſal. 37.4. ſaith David, Delight thy ſelf in the Lord, his meaning is this, Be as cheerfully, pleaſantly, contented, if you have but God, as if you had together with him al the world: In the outward portion that God gives you, delight in God▪ for in the verſes before he had ſpoken of wicked men as thoſe that flouriſhed like a Tree in the ſpring, and proſpered and increaſed in al things, But ſaith he unto the Godly, delight thy ſelf in the Lord, that is, though you be not ſo though you proſper not, though you be like a Tree that is withered. A mans happineſs is not in abundance, for a man is not one Inch nearer Heaven for al the Mountains of Gold that he hath.

I ſhall therefore now unto the putting you upon this Duty, give you ſome motives: And when I have done that, ſome tryals.

The motives are of two ſorts, they are either ſuch as are taken out of the Armory of Reaſon, ſuch as the Common light which even the Heathen had from God do afford.

Or elſe they are ſuch as are taken out of the p. 258Scripture from ſupernaturall and Gracious reſpects.

Firſt: Be contented with what you have, for your happineſs doth not lie in abundance, nor in any thing that doth belong to this life. Were your happineſs in riches, then your deſires ought to be infinite and boundleſs, to be ſet upon them for themſelves. But if ſo be that you have riches, you are not the better, and if you want them, you are not the worſe: Al the things of this life are for you. You are their end, & your end is God. Theſe do not commend you unto him. The Poor receive the Goſpel. With him it's all one whether you be bond or free, ſo you be in Jeſus Chriſt, and but a new Creature. Take al the riches in the world together, and they are not able to take away the pains and miſeries of your bodies. A Crown of Gold upon the head wil not keep it from aching. A Scepter in the hand wil not cure the Palſie. Herods Riches and Glory could not kil a Worm. Much leſs then are they able to ſatisfie your Conſciences, or to get you favor with God.

Nay my Beloved let me add this, that if you wil not be contented with that portion God gives you, your are further off from Gods favor by them, when the Apoſtle in Coloſ. 3.5. had named Covetouſneſs in verſe 6. he ſaith, For ſuch things cometh the wrath of God upon the Children of diſobedience. Mark it. He doth not put Uncleanneſs or Fornication laſt, that ſo he might faſten the danger, and the eminency of the wrath of God againſt it, but he names Covetouſneſs laſt, and he ſaith, For that the wrath God &c. the word properly ſignifies, a vindictive defire: A hanging after ones ruine; A being unſatisfied until ſuch time as he hath deſtroyed: As far as ſuch a kind of affection can be attributed unto God juſtly, ſo far you are to apprehend it in him againſt p. 259thoſe that are Covetous. And that not ſometimes but alwayes, for ſaith he, the wrath of God is come, or for ſuch things the wrath of God comes. He doth not ſay, It ſhal come, but he ſaith it is come. I ſay the wrath of God is a deſire of revenge: and he ſaith not that it ſhal come, but that it is come. The ſin of Covetouſneſs is a puniſhment to it ſelf, & brings puniſhments every day one on the neck of the other, for ſaith he, for this the wrath of God comes. So that a mans happineſs is not in riches, for the deſire of riches keeps a man from happineſs.

Secondly, Your deſire after Riches puts a glory and excellency upon them which is not native, or which belongs not to them of themſelves. For what a man doth ſo deſire as that he cannot be content to be without it, In that very act of deſire he makes it better then al he hath, and neceſſary for what he wants and ſufficient if he had it to do him good. He that deſires them placeth a happineſs in them, and a beſt part of his happineſs in the things of this life. Happineſs conſiſts of a good that is excellent, and moſt deſireable and pleaſurable, that gives a man delight, But eſpecially it conſiſts of a good that is ſufficient. And therefore when as God tells Moſes that he would ſhew him Glory, he would ſhew him that which would do him al good. This then being the principal thing in happineſs, as a voluptuous man gives the pleaſure that is in happineſs unto his luſt, And the Ambitious man gives the excellency that is in happineſs unto honor, ſo now the Covetous man placeth ſufficiency in his riches. I ſay he placeth ſufficiency in his riches, And that is the reaſon that you find in 1 John, 2.16. That al that is in the world is either the luſts of eye, the luſts of the fleſh, or the pride of life, and that the love of God cannot be in thoſe that love p. 260them. They that ſeek them cannot be made happy by them. The fume of the motive is this. That as the Prophet ſaid, the Idolater did take a peece of Tymber, and hewed it, and made an Image of it and then fel down and worſhipped it: So men do Imagin a ſufficiency in riches, and then their deſires are carried after them. Now what a ſin is it for a man to place happineſs in the Creature, nay the worſt of Creatures, that which God (who judgeth righteouſly) reckons to be nothing but earth and thick clay? What a folly and madneſs is it for a man to be a ſervant to that which he hath made great? As it is folly and frenſy for a man to imagin himſelf to be a King, and then to ſwel with his own imagination, and to ſtand bowing unto his own ſhadow. That is the ſecond motive, you put honour and glory upon the things of this life, if you are not contented with the portion which God hath given you of them.

Thirdly, Riches are not deſirable. There is not in them that which ſhould draw the heart after them.

1. God hath not made the things of this life the firſt object of deſires, for God hath not made them for that end to make men happy.

2. That you know is not deſirable which cannot be had: And riches cannot be had if they be deſired. Deſires after them is the way to hinder the getting of them: For either thou art good, and then God as a father wil correct thee if thou art diſcontented with his allowance, God wil correct that diſpoſition and not humor it. Or thou art bad and then in Prov. 28.20.21. He that makes haſt to be rich ſhal not be innocent; ſaith the Text: And that Innocency is put in oppoſition to abundance in the former part of the verſ. A faithful man ſhal abound p. 261with bleſſings, but he that makes haſt to be rich ſhal not be innocent. I ſay, to be innocent, is put in oppoſition to abundance, to abounding with bleſſings: The meaning is that he ſhal not abound with beſſings, that ſuch a man (as a Guilty perſon) ſhal be cut off, and never ſee the day of great things which he longs after. In Heb. 11.16. God is aſhamed to be called the God of wicked men, becauſe of their Covetouſneſs.

3. Deſires wil not help a man to riches, becauſe when a man makes them the matter of his prayer, he provokes God. The way of God giving riches, is rather caſual, then as an anſwer of prayer. God wil not have riches come in by prayer, that men may not ſet too great a price upon them. Therefore its obſervable when Chriſt taught us to pray, There are five requeſts for the things of another life but for this life, there is but one petition, viz. Give us this day our dayly bread. That is, ſo much bread as wil ſerve for the day, the meaneſt kind of food that a man can live upon, for if a man have food and rayment, he ought therewith to be contented. God hath appointed you to pray for dayly bread, and for a bleſſing upon the uſe of meanes, but he hath not given a ſpirit of prayer for theſe things chiefly. That is not the fruitfulleſt ground that is fulleſt of Gold and Silver. They are not the beſt perſons that have moſt Gold, for God gives riches careleſly as it were.

Fourthly, Riches are not deſirable becauſe they wil not ſatisfy; natural deſires are to be after ſuch things, which being had will ſatisfy. As a hungry man deſires meat that wil take away his hunger. But as Riches increaſe, ſo alſo do mens deſires. Men do but feed upon the wind, when they have them, they have a lye in their right hand: A man p. 262finding himſelf to be at a loſs, when he ſtill labours after more, and he thinks to have that bring him in contentment, which wil not. If any man ſhould have contentment in the world, it ſhould have been thoſe who have been conquerers of it, into whoſe purſes what ever the habitable earth yielded was brought, who were to command over them, as men over beaſts, who had gifts as the ſtones of the ſtreets, yet theſe men have not been ſatisfyed. Ahab was a king and yet was more troubled becauſe he wanted a plott of ground which lay neare his, then he was contented with al his Revenues. Alexander when he had as much as he could conquer, then he began to be troubled that there was not another world to be conquered. Yea there is a great deal of diſ-ſatisfaction in al riches, & therfore becauſe a man hath his ſoul inlarged through a ſpiritual Judgment, though his conſcience is convinced that there is nothing in them but vanity.

Fiftly, Again, that is not deſirable which there is no pleaſure in when a man hath it. The more a man hath of riches, the more he hath of ſorrow. As the Apoſtle ſaith in. 1 Tim. 6.10. They that wil be rich pierce themſelves through with many ſorrows. But beſides al theſe things.

p. 263CHAP. VII.

The ſecond ſort of motives are ſuch as are taken out of the ſcripture; That Cals Covetouſneſs Idolatry Adultery. Enmity againſt God &c. It's a diſpleaſedneſs with Gods allowance and diſpoſal of things. A particular re-inforcement of the exhortation, upon the Rich, the Poor, upon the Godly, upon all.

COnſider what the ſcripture ſaith conce… Covetouſneſs. In Coloſ. 3.5. He calls it Idolatry, not becauſe a man makes his mony his God formally, or aſcrib… a Deity to it, but becauſe it is before God as o… as Idolatry is. For this is the cuſtom of the Hebrew and Greek tongue, when it uſeth the manner of Speech of the Hebrews, when it would ſet forth a thing to the ful, To name it by ſuch a ſin as is confeſſed of al hands to be hainous. I ſay, the name of a thing that is confeſſed of al hands to be hainous, is given unto thoſe things which the Holy Ghoſt would ſet forth to the ful. As for example. In 1 Sam. 15.23. The ſin of Saul is called witchcraft. Rebellion is as witchcraft. Saul's ſin was not wichcraft: But only witchcraft was a confeſſed known ſin. To ſet out Saul's ſin, Samuel calls it ſo. So that the greatneſs of the ſin of Covetouſneſs may appeare, the text calls it Idolatry. As if it ſhould have been ſaid. The worſhip of another God provokes not God more to Jealouſy, then the love of the world doth. And mark what he ſaith afterwards in verſ. 16. For theſe cometh the wrath of God upon the Children of diſobedience, The word is il tranſlated (diſobedience) p. 264for the wrath of God comes not upon al that diſobey him, but the word ſignifies, upon all that are intractable, upon all that wil not be perſwaded, and drawn from their ſinning againſt God. Why doth not the Apoſtle ſay, the wrath of God will come upon the unclean Perſon, but upon the Children that are not to be perſwaded, that are ſtubborn hearted? The Reaſon is this, becauſe Covetouſneſs is one of thoſe ſins which makes a man to be incapacious ſtout-hearted, obſtinate, irrational, and not to be ſubdued by any of the ordinary means … which God brings mens thoughts into ſubjection … …ſelf. As the wiſe man ſaith concerning the …, that ſhe is a deep pit, and there is no perſwading men from her, though ſhe lead a man like an Ox unto the ſhambles: So the Holy Ghoſt ſaith there is no making a Covetous … leave his courſe, til the wrath of God meets with him. And its not only in that place called Idolatry, but you have as ill names given it elſewhere. James 4.4. You Adulterers and Adultereſſes, know you not that the love of the world is enmity unto God. It is called Adultery. And as Adultery doth break the bonds between the Husband and the Wife, And as Adultery is a ſin that is committed when there is no need, becauſe the party hath a remedy which God in the ſtate of marriage hath given: So the love of the world ſtrikes at the knot, at the uniting Graces, Faith and Love, It puts a man into a Condition wherein (if in any) he is capable of a divorce from God. If I would ſay there was a poſſibility of a mans falling from Grace, I would ſay ſo of Covetouſneſs and Idolatry, becauſe both theſe are called Adultery, which doth diſſolve the bond. What need you take care, when God doth? What reaſon have you, when God makes it his work to provide for you, as he doth for the Lallies of the Fields, than which you are p. 265much better? What reaſon is there then that you ſhould ſet your ſelves to that buſineſs? Is it not enough that you have God? And that God wil be ſure to find you all the ſtock that he wil have you to work withal for him? It is Adultery: And mark what follows, The friendſhip of the world is enmity againſt God. That is, A Covetous man doth (as it were) ſend an Herald of Armes and bids defiance againſt God himſelf. In 1 John 2.15. If a man loves the world, the love of the Father is not in him. Mark it. As it is an unnnatural thing for the Child not to love the father that begat him, ſo it's an unnatural thing for a man not to love God, And yet Covetouſneſs will make a man to be ſo unnatural. Sometimes you ſhal find in the ſpirits of good people a careleſneſs of God: The indearedneſs that they had to him at another time, is not to be found upon them. They are not tender of his diſpleaſure. They are not deſirous to live in his favor: What is the Reaſon? What is it that makes a Soul ſo unnatural? It is becauſe his Soul is So taken up with the things of this world.

And that you may yet ſee further the evill of this ſin, know, that it keeps Gods love from a man. For if the love of God be not in a man that loves the world, then the love of God is not ſhed abroad in the heart of that man that loves the world. For whom God loves they ſhall certainly love him again. But above all, that which is the great Motive, and with which I would perſwade you, Is this.

You ought to be conformable to the wil of God. Either his will or yours muſt rule. Either he or you muſt be acknowledged to be the wiſe, and right Diſpoſer of things. If there be wiſdom with him, and that all things are under him, and his power, Why are you not then contented with that which p. 266is his allowance to you? It is fit the Phyſitian ſhould preſcribe the Dyet, and not the ſick perſon. It's ſit the Maſter ſhould ſet down how he wil keep, and not the Servant how he wil be kept, by the Maſter. Conformity to the wil of God doth extend not only to ſpiritual things, ſo that a man may not ſin againſt any moral precept, but unto lawful things, ſo that a man ſhould think it beſt with him, according to Gods way of diſpenſing to him. And there is no reaſon in the world why a man ſhould think that he is dealt hardly with, if his portion be but ſmal, for was not the ſtate of Jeſus Chriſt very low? He became poor, he had not whereon to lay his head. Were not thoſe Princes (as I may cal them) that ſate upon the Throne, Judging the twelve Tribes of Iſrael, I mean the Apoſtles and the primitive Saints, Were not they in hunger and nakedneſs, and in want of all things, cloathed in Goats and Sheep Skins? of whom the world was not worthy? Will it not content you that you are kept in the ſame manner that God kept his Son, while he was in the world?

Object. You will ſay. Therefore Jeſus Chriſt was poor, becauſe by the want of all things he was to ſatisfie

Anſw. But for whom was it, that he was to ſatisfie? was it not for you? If it was for you, Is there not reaſon that you ſhould be contented to be poor if he pleaſe? Shal the Creditor be willing that the Surety ſhould pay his debt, and ſhal not the Principal or he that is the Debtor be willing himſelf to part with that which he hath? Jeſus Chriſt, It is true did merit by the want of theſe things, But what did he merit? He merits this among other things, that you ſhould be an Example that he had taken the ſting and miſery out of poverty and the p. 267want of all things. As we are therefore tempted that God may ſhew that Jeſus Chriſt conquered Satan, ſo we are therefore poor, that though our ſins have robbed us, yet there is no curſe in our poor Eſtate. Let me therefore for a concluſion of al at this time, ſtir you up, that you would not deſire after much.

Let me ſpeak to you that are rich. Be unto all you have, as a man is unto his meat who is ſick, having no deſire at all to it. Have ſuch a ſtomach to riches, as a man of a ful ſtomack hath to his meat. Let it be al one to you whether you have or have not. Though you have Eſtates, let not your Eſtates have your affections. You that are in the waies of gaining and getting, that are in the ſpring of the world, that have ful trades, and great advantages, Take what God gives you, but take it as that which is to be laid by you, not as your own, but as that which you muſt lay up, and lay out for God for the uſe he cals for, and not as that which is given to make you great. Uſe Riches as God appoints.

You that are poor, be content, and murmur not: for riches are rather things to be feared than deſired. Beware of Covetouſneſs. Feed upon God and Chriſt, and the hopes of another world, If you have not enough to ſatisfie the outward man. And that is no hard Counſel: for if a covetous man can ſatisfie himſelf with a little, by feeding upon the hopes of what he ſhal heap together, either for an after day, or for his poſterity, there is then a nouriſhment, and a ſuccor, and a food much more in the feeding upon and thinking of Honor, and Glory, and Immortality, and eternal life. If you be content to want, God will let you have: If you be contented, God will provide for you. In Heb. 13.5. Let your Converſation be without Covetouſneſs, and be content with p. 268that you have, for he hath ſaid, he will never leave nor forſake. Feed upon God and Chriſt and the hopes of another world, and the more you do ſo, the leſs wil your condition be diſcontentful to you.

Yea my Beloved, Let me ſpeak to you that are Godly. How uncomely a thing is it for you to mind earthly things? Is your God your Belly? Are your hopes and your treaſures here? The more Goſpel Chriſtians you are, the more contented you will be with a little of the world. For when God in the old Teſtament gave but little Grace, then he gave much riches: The Land of Canaan and their great and large inheritances, were all of them but ſo many Ceremonies, and ſhadows and Types of the large portion which the Saints are to have in ſpiritual things by Jeſus Chriſt. As the Apoſtle therfore ſaid unto the Galatians when they were returning unto the Circumciſion, Have you begun in the Spirit, and will you make an end in the Fleſh? So I ſay unto you, you go back again unto Types and ſhadows. You do ſo when God hath brought you to the land of true good, if you return unto the deſire after riches. Cloaths that are too big for a man have neither warmth nor comlineſs in them. If you deſire more than God gives, you have loſt the comlineſs and the profit and health that may be by the bleſſing of God in Riches to you.

A word let me ſpeak to you all. Covetouſneſs is the ſin that now doth begin to ſprout and bud. And there is nothing that is a ſadder preſage of the wrath of God againſt us, than the ſtraightneſs of mens hearts. It is reported there was a great deal of wealth in Conſtantinople when the Turk took it, but he took all and brought them into ſlavery, becauſe they would not lay it forth to maintain a juſt war againſt him. Of another place it is reported, p. 269that it was loſt, not ſo much by the force of the adverſary, as by the Covetouſneſs of thoſe that ſhould have provided oppoſition againſt the enemy. If you do but lend you eares a little to men, you ſhal find them murmuring at their Taxes; you ſhal find them complaining at their not getting as they have done, That they are willing to be any thing, rather then further to be at charges: To looſe what they have taken in hunting, rather then to be at the charge to dreſs and roſt it, As I may uſe that expreſſion of the ſcripture. In the beginning of theſe late troubles, I wiſh it be not laid to our charge, the charge of thoſe who were ſo forward and free to lend in an animoſity, when that which they fought for is now brought to their doores, is ſcarce worth acceptance. A folly, Like unto thoſe who travel to the Eaſt-Indies to fetch home things that are not of a price and eſteem. Some indeed have been overcharged and burdened: But it is better a great deal that a man ſhould lay out much for God then a little. God wil make good al that faith that you have had in him for the publique good: If you ſhould looſe what men have promiſed you, yet ſo far as it was for his name ſake, God wil become a debtor to you, and pay you wel. And I look upon the times when I heare men complain, Truly I cannot tel how better to compare it, Then as if an heire ſhould grievouſly complaine that he is put to charges to take up the poſſeſſion of his great inheritance, Or as if a man ſhould complain that hath laid out al the mony in his purſe, when he hath good commodities in the roome of it. God hath begun to give you what you have fought and prayed for. And let me ſay thus much, that though ſome men cry out Perſecution, Perſecution: Yet is it any perſecution for the ſervants to take their wages? Is it any perſecution to cal upon you for that p. 270which may prevent them that would bring about a warr, and to keep thoſe beaſts that would devoure from being able to break in upon you? Is it perſecution for men to ſit under their own vines, and eate the fruit of their own fig trees, In their houſes, and be quiet, and none to make afraid? Is this perſecution? for men to be free from oppreſſion, and to be called upon for nothing, but that which is for publique uſe and charge? Is this perſecution? When men have no enemies, but becauſe themſelves would be great, and over al, and are not ſatisfied? Is this perſecution? Conferre with the primitive times, and tel them you are under perſecution, Such as they never felt: for you dwel at peace, and none moleſt you; you are at a better allowance and maintenance then many have heretofore had for more work. What rate would men have given ſome yeares agone for that which they now do injoy. It is not therefore any juſt reaſon that men have to complain thus, but only through the wretchedneſs of mens hearts, who are alſo unſatisfyed becauſe they know not wel what they would have, therefore it is, that there are ſuch complaining in the ſtreets. It is not from perſecution, but from Covetouſneſs, becauſe men have not al they would have. The great ſin of al is Covetouſneſs, becauſe men are drawn nearer to the world and to themſelves. Men think al diſſwaſions from the world, to be but an art to keep men from their good. When Miniſters dehort from loving the world, Men think it is that al may come to them. It is not unlawful to take for that which a man lends for the preſervation of the publique, no more then it is for a Labourer to take mony for making a fort to preſerve it. But Covetouſneſs in ſome men makes them take mony of others who had it for their own preſervation. I beſeech you p. 271my beloved, Cure but your hearts of this diſtemper of Covetouſneſs and ſelf ſeeking: Seek nor great things, but juſt and righteous ones for your ſelves: ſet a price upon them, And then you wil find that there is neither too much ſpent, ſo far as hath been laid out and imployed that way, Nor is there any hard dealing with you to cal for more, that that which is got may be preſerved. I thought to ſpeak of this by the way, becauſe that Covetouſneſs is the great underminer of States, Eſpecially in the change of things: It is that which doth give away what God hath purchaſed for a man at a deare rate, rather then he wil be at the charge to keep it. The Times have brought forth this Man-child viz freedome from thoſe that did labour to deſtroy and ruine you: Now my beloved let there be nothing wanting. When Ireland calls upon you, that you would help them, diſtribute freely: when as the neceſſity of this nation calls upon you to releive it, Give it as freely: Why? becauſe you muſt beware of Covetouſneſs, And it is Covetouſneſs for a man not to lay out what ever he hath for God, to the uſes which God calls it for.

Object. Is a man to reſerve nothing for himſelf.

That I wil anſwer afterwards when I come to the Caſes of this point. This is certaine, That a publique good is to be preſerved before a private: And your happineſs is more in doing good to a Kingdom then in providing for your own Families. You get more your ſelves. For if there be a doing of much good, there ſhal be an offering up on your behalf many prayers, and thoſe God wil heare A man had better be rich in prayers, then rich in Jewels. He doth more for a man that prays to God to take care for him, then he doth for himſelf p. 272that keeps thouſands. Take heed and beware of Covetouſneſs. When God hath ſaved you ſo miraculouſly, ſuffer not your ſelves to be deſtroyed by a baſe luſt. When you have given ſo freely before for liberty and freedom, do not looſe it for a penny more. He is a fool that comes to buy a Commodity, that wil not give a penny more for it, if he need it. You may as wel be deſtroyers of the nation, by not giving your help at the laſt, as you would have been, if you had held your hands in your boſomes, and not have given at the firſt. There is a great ſpeech of Malignity in the world, But this is the greateſt, for to looſe that which you may eaſily have, not to fight for that which was ſo hard to get: I may ſay of Covetouſneſs when I come to the ſinews of it, that it wil lay a taxe and charge upon al the world. Few men wil be free. Go to the State, and Army, to Godly men, and Trades men, of al ſorts and conditions, ſtil you wil find this ſin he grubbing, and like a Pyoneer digging at the root in mens ſpirits, that it may firſt or laſt rob a man of the Injoyment of God at the leaſt, if it doth not do him an il turne at the preſent in this life.

p. 273CHAP. VIII.

Covetouſneſs hard to be diſcovered, being a ſpiritual ſin and lying ſo neer upon the horders of Duty; An act may be done that ſeemes contrary to Covetouſneſs, and yet the man be Covetous. Though the end ſeemes to be againſt Covetouſneſs, a man may be Covetous in deſiring.

Queſt.

BƲT how may this Covetouſneſs be diſcerned?

Anſw. Its hard to be diſcovered, It grows between the Stones of the Temple: between the Saints themſelves. Its a ſin that blinds the Judgment, As gifts blind the eyes of the wiſe. It is a more then ordinary crafty and deceitful ſin. Therefore they are called deceitful riches. In 'Mark. 4.19. And it is uſed in the Similitude of care, and providence, and faithfulneſs to the opportunities God puts into a mans hands. It is a ſpiritual ſin, born in the heart, And may live there without breaking forth into any external evil Acts. As hypocriſy is hard to be diſcovered, becauſe it is between God and a mans own ſoul: So is Covetouſneſs, becauſe it may be, and yet no external evil act done: For it lyes in an inordinate deſire. A man may do al that is good, he may neglect no duty of Religion, nor tranſgreſs any Law of Juſtice in his calling, and yet notwiſtanding be Covetous. Therefore in 1. Cor. 5.11. He diſtinguiſheth Covetouſneſs from extortion, or unjuſt gaine. It is a ſin that lyes ſo near the borders of Duty, that as two colours alike or p. 274two perſons are hard to be known, So its a hard thing for a man to diſtinguiſh between Care, Providence, Faithfulneſs and Covetouſneſs. It is a ſin which lyes in the meaſure of the act, and not in the act it ſelf. It is lawful to deſire riches, but ſo to deſire them, as not to be ſatisfied with what God gives, make it a ſin. To ſhew how hard it is to be diſcerned. Conſider,

A man may do an act that may ſeem to be contrary to Covetouſneſs, and yet be Covetous

There are two acts of Covetouſneſs.

One is, deſiring more then a man hath.

The other is, Retayning that which a man hath and not laying it out to the uſes which God aſſigns them. Now a man may be free from Covetouſneſs in the one, and yet not in the other. A man may not keep that which he hath, and yet be covetous in deſiring to have that which he hath not. For a man to deſire ſuch a ſtock to the end that he may do good unto others, is Covetouſneſs: And yet that end ſeems to be againſt Covetouſneſs. Covetouſneſs wil put a neceſſity upon earthly things for ſpiritual ends. Earthly things cannot be neceſſary ends. Riches are profitable and neceſſary only in a degree, in regard of external circumſtance. As if a man think he cannot carry himſelf as a member of Chriſt, nor do as religion requires of him, without ſuch an eſtate; He is guilty before God. Children are good, But if you muſt have them or elſe you die, you over love them. So if you think you muſt have riches or elſe you cannot walk with God as you ſhould do, you fal into Covetouſneſs: which is a great ſin. for it makes the ſervice of God depend upon things which are of common diſtribution. Yet Covetouſneſs may be found out, as appears by 1 Cor. 5.11. Where he adviſeth that the p. 275Covetous man as the unclean perſon ſhould be excommunicated, For with ſuch a one, eat not. A Covetous man is as diſhonorable to God, as an unclean Perſon, therefore eat not with him: The Conſequent being put for the Antecedent: It is caſt him forth: for that doth injoyn men not to eat with Perſons excommunicated, unleſs it be in caſes of neceſſity, As the Wife with the Husband, But not to in vite them. Therefore the Apoſtle cals it a Judging of them.

CHAP. IX.

Waies for diſcovery of Covetouſneſs. In Generall. More Particularly. 1. He that hath a quick and acute underſtanding in the matters of this life, but is really dull as to ſpirituall things, is a Covetous man. The Reaſons of this. An Objection Anſwered. 2. The triall of our affections to theſe things is when God cals us to part with all. 3. He is Covetous who takes all opportunitits of getting, and who is having and craving in his Spirit. An Objection Anſwered.

Queſt.

HOW ſhall we know that we are Covetous?

Anſw. Take General and Particular waies. Conſider by the way that Covetouſneſs is not only a particular ſin, but it is the univerſal diſtemper of all mens hearts that are unregenerate. When the Ground is free from Weeds it is fit for the Seed of God.

p. 276Firſt: In General. When that time is counted long which is not ſpent in a mans calling and waies of getting. Amos. 8.5. When wil the Sabbath be gone that we may buy and ſell?

Again: When a man doth Duties of Religion to get places of gain or Loaves, or bleſſings from God. Ezek. 33.31. They come before me and ſeem to be as my people, but their hearts run after their Covetouſneſs. There is difference between a wordly thought in a mans mind in Duty and making the world his end. He that makes the world his end, is Covetous. Though he makes it not his laſt end, yet if he ſets it in an higher place than thoſe that are ſubordinate to God himſelf. God wil allow a man to look to himſelf, but after God: But the laſt thing that a man is to take care for, is for the things of this life.

Again: Covetouſneſs is not mortified when other Luſts are not. All Luſts do live and die together. In Coloſ. 3.5. where he bids them to mortifie Covetouſneſs, he bids them to mortifie inordinate affections and evil concupiſcence, &c. Inordinate affections belong unto the Iraſcible paſſions or faculties, by which we oppoſe evil. And evil Concupiſcence belongs to the other faculties, which belongs to the things of a mans good. Now theſe take up a mans whole Soul: But if theſe two be not in order, Covetouſneſs is not mortified. The Luſt of the eye is the Steward which provides for the luſt of the Fleſh, and the pride of life. If you wil pluck up Covetouſneſs, you muſt dig up the whole heart, mortifie all Corruptions. If any be left, this will grow with it

But in Particular. When a man hath a quick and a large underſtanding, apprehenſion, and Judgment in the matters of this life, but to the diſcerning of ſpiritual things is dul. When a man is acute p. 277and ſharp in underſtanding the things of this life, but is really dul unto ſpiritual things, A man is then Covetous. And the reaſon is this. Becauſe the ground why a mans knowledg is more excellent in one thing than in another, and why he is more attentive to know one thing more than another, is, becauſe his affections are to one thing more than another. Therefore if a man be quick in the things of this life, and dul in the things of God, he is covetous. The worldly man is deſcribed by the Cares of this life which choak the word. When a man is truly dul; I ſay not when he is ſo in his own Judgment. As the wiſeſt men think they err in wiſdom, As a Sea-man thinks no horſes goe faſt, becauſe they go not ſo faſt as a Ship: So a wiſe man in ſpiritual things thinks himſelf a Fool. In Prov. 30.2. He ſaith He had not the underſtanding of a man. He ſpake of things beyond a mans underſtanding, and yet he ſaith of himſelf. A man may be dul in his own apprehenſion, and yet not ſo really.

Again: The time muſt be conſidered, and the means which we have had to make them underſtand the matters of Godlineſs. If a man have lived under a rational and ſcripture teaching Miniſtry, and have had a long time of it, and yet is dul in the things of God, and is grown wiſe in the things of the world: It is a great ſign that a mans care is for the things of this life, and not for the things of God.

Object. A man may have larger parts than Grace, therefore a man may be wiſer in the things of this world than in the things of God.

Anſw. That is without controverſie. Yet Grace ſets a mans mind ſo upon ſpiritual things that a p. 278mans parts are ſet upon the things of God, and they die unto the things of the world. Diligence will make up and repair a mans parts: And Grace makes a man diligent. I ſpeak of real dulneſs. When a man is not dul in one paint of Religion, but in al: not only dul under one Miniſtry, but under all. I not when a man is heard to come to knowledg: For men that come hardlieſt by knowledg, when they have it, do keep it longeſt. And do you Judg of this Particular. If your ſtrength lies in the things of this world, that you are exquiſite there, that you can go through all the turnings of this life, and do any thing in the buſineſs of this life, but in the things of God you ſpeak notionally, and not ſpiritually, as one that heard the ſtory, and not as one that knows the things, then you are Covetous.

Again: See how it is with you when God cals you to part with all. Men are ſuch as they are, when they are tryed. Nothing tries mens affections to a thing ſo much, as parting with it. When things do come in competition, and a man cannot have both, he wil then take that which he loves. Therefore Solomon commands the Child to be cut in pieces, becauſe motherly affections would appear. Somtimes God threatens to take al: And ſomtimes God takes all. And ſomtimes a man is in his ſpirit as if he ſhould loſe all. What are your hearts then? In 2 Tim. 10, 11. it is ſaid when Paul was ready to be offered up, that Demas did forſake him, and did cleave unto this preſent world. His heart was in the world, becauſe he did for the ſaving of his eſtate, forſake and leave Paul. To open that place.

Object. It may be ſaid that Demas did ſuffer Perſecution, for he was with Paul in his impriſonment, p. 279and Paul recommended him unto Philemon, and unto the Church of Coloſſe. Every one of the grounds by which the ſeverall ſorts of hearers are to be underſtood do go beyond one another. The High way ground doth give the word the hearing; but repeats it not, meditates not of it, remembers it not, but the ſtony ground went further, and they did ſo, but they thought the word of God dot worthy enduring the troules that it brought, but the thorny ground, the Covetous groud that came under Perſecution: Now how can it be a ſign of Covetouſneſs if they endure Perſecution? This is the Objection.

Anſw. Firſt the meaning is not, that they will endure any kind of Perſecution, but ſuch Perſecution as is againſt the plain and cleer points of Religion. For that which the High-way ground regards not, the Principles of Godlineſs, that the other grounds ſuffered for, and ſtood to. But thoſe were the Principles of Religion, converting points, for the Text in Matth. 13. ſpeaks of converting points of Religion, Such points which diſtinguiſh regeneracy and unregeneracy. One ſort of people minded not theſe things: The other rather ſuffered for them, than that they would part with them. Rather than Demas would ſay the Goſpel was a lie, and that Jeſus Chriſt was not God, he would die preſently: That was ſo rooted in his Conſcience that he would have thought himſelf unhappy to have given any check to it. They did not come down right upon him, but by cunning waies, the Devil …kes men by craſt and not by fair ſtrength. However Demas did not love his life in this Caſe, yet he loved his riches better than his life. He cries better live not, and be not, than be in want. When he was with Paul, there was no great hazard run, for it is ſaid that p. 280Oneſiphorus enquired him out, and was not aſhamed to walk with Paul when he had chains about him. Now if men might go to men in Priſon, and walk up & down with them in the ſtreets, there was not much hazard and danger. That Demas could bear. But when he muſt part with all, the Text ſaith, He cleaves to this preſent world That is, ſuch a kind of cleaving as is in the heart of God unto Chriſt and his people: for by that word the heart of God is ſet out in the Scripture. It ſignifies content, and reſt, and ful delight and ſatisfaction in a thing. Demas his heart was thus ſwallowed up in the things of this life. And therefore though he could have loſt his life at the firſt rather than to have denied the Principles of Religion, yet he would rather have loſt his life than endured want. If when God cals for all, you would ſpare ſome, you are Covetous. And ſay not that great degrees of Grace is required unto this, for when the wil of God is ſhewed, and determinately known, a Saint ſits down under it and quels al motions againſt it. When a Godly man ſees God wil have al, he ſaith, Thy wil be done.

Eſpecially is a Godly man ready in the things of this life. becauſe at Converſion there is a mean eſteem in him of the things of this life: he looks not for things that are temporal, but for what is eternal. It is in the nature of a Beaſt to look after graſs, and the fields, to live in the Air: So for a Chriſtian to have a mean eſteem of this world, either for his end, or means: He ſlights it for means, and deſpiſeth it … his ends. Look what you are when God takes away the things of this world? Are your hearts in a quietneſs and compoſedneſs?

Again: A man is then Covetous when he takes al opportunities of getting.

p. 281Again: When a man is having and craving in his ſpirit, when his praiers ſavors of the world, like a vapor out of a Dungeon; when his affections are ſtrong in the matters of this life. A mans Covetouſneſs is not cured, when his deſires are hot.

Object. Is it not lawfull for a man to deſire more than he hath, or ſo much as may Act all his parts and abilities in him? Whether a mans obſerving what abilities he hath for publique ſervice, may not deſire ſuch a portion of this life, as may Act him therein?

Anſw. Oftentimes it is not ſo much the love of a mans work as the love of a mans waies. A man thinks he deſires to love God when he loves the world.

The world is not worth the having. You are in the world for Heaven. When your thoughts are bowed down, be afraid of that: Trade not with thoſe thoughts. Remember Chriſts words, Take heed and beware of Covetouſneſs: Ariſe ye dead and come to Judgment. There is a Snare in your Calling, you may be Covetous in deſiring nothing but your due, As this young man in my Text.

FINIS