Temptations – Their Nature Danger and Cure Part 3, Tract · Chapter 3

Temptations – Their Nature Danger and Cure Part 3 · Tract · Chapter 3

p. 35CHAP. III. Of Covetousnesse.

COvetousnesse breeds a (tentation) and more (a snare.) It drawes us in, it holds us fast when wee are in. Wee thinke too well of this sinne, and it useth not to vexe us till we are brought to a fight and sense of it. God useth to give men over to some vexing sinne, on purpose to bee even with them for this sinne. Tentations, base tentations of the seventh Commandement are let out often to pay men for this sin of covetousnes, the worse sinne p. 36of the two, take them both in the height of their degrees. For lasciviousnes properly is not, bu… covetousnes is idolatry; not so much, because the love of mony makes mony an idoll: for so the Glutton makes his belly his god, but he doth not trust in his belly-cheere, hee thinkes not to bee protected by his belly: but the covetous person puts his trust in his mony; and it is high idolatry to make any creature our confidence, as the Worldling saith to his wedge, Thou art my confidence: and we find, that the Word is much against the sinne of covetousnes; page after page there be many sharpe invectives against worldlinesse, and all little enough to bring men to thinke it to be a sin, or such a sin as it is.

p. 37SECT. 1. What Covetousnesse is.

LEt your conversation (saith Saint Paul) be without covetousnesse, Hebr. 13. 4. How? Be content with such things as yee have. Why? The Lord hath said, he will not forsake us. So then covetousnes is, when wee are not content with what wee for the present have. Oh, but I have nothing! Yes, thou hast the promise, and the promise is all, and hee that hath the promise hath all. Have wee more, have we little, have we nothing, yet by vertue of the promise we are to bee content: Be content (saith Saint Paul) with food and raiment, under these two heads containing all necessaries. In reason and in nature, hee that hath necessaries for backe and belly is to be content: Houses are not named, for that in those p. 38dayes they were to stand ready to runne from place to place, and to leave house and all behind them. But in Divinity, and in the way of Faith, hee that hath neither food nor raiment is to be content: for the promise is virtually food, raiment, and all. But to come neere the matter; covetousnes doth not properly stand in getting, but in aaAristot. eth. 4. c. 1.keeping: for it is opposite to liberality; and liberality is in giving: Wherefore covetousnesse stands in not giving, in parting with nothing. Hee is greedy to get, but it is that he may save and keep. bb1 Cor. 6. 10.1 Cor 6:10Nor covetous, nor extortioners, saith the Apostle plainly; differencing extortion (immoderate getting) from covetousnes, which consists in pinching and saving. So the Apostle, 1 Tim. 3. 3. Not greedy of filthy lucre, not covetous. So that to be greedy to get filthy lucre, is not formally and properly covetousnes; but to be covetous p. 41is to bee all for sparing. To get is an effect of covetousnesse: to save is the life and nature of covetousnesse. Hence men are more glad of a penny saved than of a penny gotten. Wherefore their plea is to no purpose, who stand upon it, that they are not covetous, because they rake not after that which is anothers, but onelyonly looke to their owne: whereas indeed he is the very covetous man, who is all for saving and sparing, and can part with nothing.

SECT. 2. That covetousnesse is a great sinne.

WE must bee convinced that covetousnesse, I meane that our covetousnesse is a vice: for it holds something of a vertue, of frugality, which is not to wast that which one hath: p. 40and this makes us entertaine thoughts that it is no vice; and we often say that it is good to bee a little worldly: a little covetousnesse we like well: which shewes that wee doe not indeed and in heart hold it to be a sinne. For if sinne be naught, a little of sinne cannot be good: as good say a little poyson were good, so it be not too much. And so we finde, that men will rate at their children for spending, and are ready to turne them out of doores, if they bee given unto wast: but if they be neere and pinching, then we like that too much; and I scarce know a man, who doth use to call upon his children that they spare not, save not. I know youth is rather addicted the other way, and is more subject to wast, and consume, by reason that naturall heate is quicke, and active in them: and therefore indeed there is more feare, and danger, that they prove prodigall, and p. 41turne wasters; and the more may bee said and done that way to youth: but the thing I presse is, that in case wee see our children in their youth to begin to be covetous and worldly, wee call them good husbands, and are too glad to see it so, and are too much pleased with them for it: little doe they thinke that worldlinesse is a most guiltfull sinne in respect of God, and most hurtfull in respect of men. Harke what the Word saith of it, Ephes. 5. 5. It is idolatrie, and idolatrie is the first sinne of the first Table: It is the roote of all evills, 1 Tim. 6. 10. there is no evill but a worldly man will do it to save his purse. Thus David, Ps. 119. 36. Encline mine heart unto thy testimonies, and not unto covetousnesse: hee saith not, this or that testimonie, but (as including all the Lawes of God) he saith testimonies: to shew us, that covetousnesse drawes us away, not from some onelyonly, but p. 42from all Gods Commandments So S. Paul, Where covetousnesse is, there are many lusts, 1 Tim. 6. 9. and many sorrows. 1 Tim. 6. 10. It drownes men in perdition and destruction, 1 Tim. 6. 9. And such a drowning the Greeke word signifies, as is almost past all hope and recovery; the bane of all society. Men cry out of it, because they would have none covetous, none rich but themselves. An hater hee is of mankind; ccChrys. in Matt. 26. hom. 81.Matt 26hee hates all poore, because they would beg some thing of him: and all rich, because they have riches, which he would have. A covetous man would have all that all have. Thus speakes a noble Father, Such believe not the Word, they trust neither God nor man. For he that trusts not God, cannot trust man. It robs God of that confidence wee should have in him, and dependance wee owe unto him: it turnes a man from all the Commandements. Hence p. 43the Prophet David prayes God …o turne his heart to his Commandements, and not to cove…ousnesse, Psal. 119. 36. For not onelyonly we ought not, but, as the phrase is, we cannot serve God and Mammon, Luk. 16. 13. It is impossible for any sinner (as a sinner) to enter into the Kingdome of Heaven, Matt. 19. 26. But there is somthing in it, that it is said to bee an unpossible thing for a rich man, that is, a rich covetous man, to enter into heaven: and perhaps this is thus delivered, because we do thinke that their riches will bee a meanes to bring them to heaven. Therefore Christ, to represse such conceits, saith, that it is not possible for a rich man to come to heaven. Who then (say the Desciples) can be saved? Who then! which shewes that they were sicke of this disease to think that if any went to heauen it were your rich men; dreaming that riches were p. 44a good helpe that way. The… had no wealth, and therefo… were they more apt to admi… them, as not feeling what forc… in them, to rob God of his fl… wer, (his trust) which is due unto him from his creature: which Christ shews to be his meaning▪ when he adds what a hard thing it is to have riches, and not to trust in them. Wherefore it was an excellent prayer of that wis… man, Prov. 30. 8, 9. Give mee neither poverty, nor riches, lest I bee full and deny thee. The danger (as he shewes) of poverty was much; lest I be poore, and steale, and take the Name of God in vaine, either by denying the fact, or by opening the mouths of the wicked: but the danger of riches is more, lest (saith he) I deny thee, and say, who is the Lord? which is farre the greater offence of the two: to take the name of God in vaine is naught, but to deny God is farre worse. A convenient p. 45estate betwixt famishing and surfeiting is best for the soule, as being that condition, which (as Aristotle sayes, and proves) is easiest of all to bee subject to, and moderated by the …ules of Reason. The summe is, that we stand convinced by the Word and Spirit that covetousnesse is a foule vice; and that …ur sparing more than needs, is (in us) covetousnesse, and that …o spare more than needs, as well …s to spend more than needs, will (as Solomon saith, Prov. 11. 24.) …ring us to poverty, and to worse than poverty. Wherefore …ake heed and beware of cove…ousnesse.

Lastly, the sinne is great be…ause the temptation is not …reat. Such have not that to say …or themselves which many o…her sinners have: llChrys. in Matt. 26-hom 82.Matt 26the com…lexion of the body helpes forward other sinnes (at least …en think so:) a sanguine sappy …ody is thought to encline with p. 46some force to the sinne of uncleannesse: such againe as are hot and dry of complexion, a… most subject to choler, an… Physicians are called and used to drive away the edge of these humors: and in these matters 'tis true that the manners of the minde doe much, ay too much follow the humors of the body▪ but now for covetousnesse, it holds little or nothing of the body; and covetous men themselves do not thinke nor say that it is long of their complexion▪ and never yet did any goe to physicke for a pill to purge ou… this covetous humour. Wherefore it is only from the evill habit of the mind, and the depraved complexion of the soule; wherefore this sinne is so much the more culpable, in that it is not at all under the nature o… our body, but onelyonly under th… corrupt humour of our will. W… have medicines to purge choler, and to purge melancholy▪ p. 47but none to purge covetousnesse: wherefore in this sinne the complexion of the body is onelyonly a stander by, a meere looker on.

SECT. 3. That all men are more or lesse covetous.

THere is no man living but is sickish at least of this disease. It growes in the flesh, and breeds in the bones of all. Some are given over to it: all are more or lesse given to it. One disease may take away the feeling of another: and so some thinke they are not covetous, because they feele it not; whereas perhaps pride and prodigality, perhaps something else doth master this disease, and keepe it under so, that such feele it not: and if you marke it, such as are transported with some other passion p. 48of vaine glory or worse, do shew much worldlinesse withall. You shall see how they trouble their owne house, vexing at servants because they get no more, heaving at the wife for that shee saves no more. They about them are scarce quiet in their beds; and yet because there is predominant and prevailing in them some spending humour, forsooth they do thinke themselves, and others must thinke them to bee free from covetousnesse. Whereas in truth no man can simply wash himselfe from this corruption; and Martin Luther was out, when he said hee stood free from covetousnesse. It is a chiefe piece of originall sinne, and they that take themselves to be free by nature are least free. For how can they bee freed from it, sith they never in any particular wise prayed against it, or set the Word, or the threatning, or the promise against it? Sinnes use not of themselves to cure themselves, p. 49but rather they doe multiply, and encrease, and grow in our hands, and 'tis our simplicity to thinke otherwise. And therefore such are in worst case of all, who did never set against this sinne in any earnest, because they thought who ever was free from it they were.

1 Poore men they passe it over to rich men, and alas, what have they to be covetous of▪ as though it came from without. The Apostles were poore fellows, and had nothing to be covetous of, yet (take heed) is not enough, but take heede and beware of covetousnesse, Luk. 12. 15. Hee is a covetous man who loves money, though hee have no money: and I thinke that poore men are generally more covetous and worldly than rich. The sluggard lusteth and hath nothing, Prov. 13. 4. and the cause is, because they do not thinke that they are covetous, & therefore they pray not against p. 50it, and so get no power against it: wherefore the oppression of a poore man (an effect of covetousnesse) is like a sweeping raine, (Pro. 28. 3.) some thunder shower; they take all before them. Sith then it is a sin which is bred and borne with them, except poore men be convinced of it, and use the meanes to cure it, they are deadly sicke of covetousnesse. Besides, poore men wonder at riches as at some excellent thing, whereas rich men finde by experience there is no such thing in riches.

2 Secondly, Rich men, they thinke that they need not be covetous, they have enough. nnGe. 33. 9. Esau's is foreign i. e. I have much. Jacobs vers. 11. foreign i. e. I have all things.Esau indeed said so, and so did Jacob; but yet in the originall Esau's enough is not the same with Jacobs: one said it and thought it, the other onelyonly said it. But what doe riches serve for? Of all one would thinke, that riches would cure a man of this disease of cotousnesse, if of any sin: and yet p. 51we finde that men are the worse this way, the more they have of the worlds goods; and fewell will put out fire, as soone as riches will extinguish worldlinesse. Thus we see the passions of rich men are stronger after riches, than of poore men. Wee never read of any poore man sicke unto death for anothers garden, as King Ahab tooke his bed for Naboths vineyard. Indeed, if other matters doe concurre, and there be a like portion of reason and religion, the poore man hath the advantage of the rich. For the one his desire is to have to live, and there is some limit and stint: but the desire of the rich is to thrive, and there is no limit nor end of that desire. It growes all upon fancie, and for certaine rich men are in greatest danger of all, there being more snares in a great estate than in a little estate. Of all they love riches most when it is of their owne p. 52ooPlat. de Just. l. 31. Dial. 1. Arist. Rhet. l. 2.getting, as wee doe bookes of our owne making, and men doe children of their owne begetting. A state too bigge is troublesome, like a shoe too bigge, which hinders our gate as well as a shoe too little. All, both rich and poore, high and low, are so farre covetous as they have not got power against it by the word and promise, by faith and prayer.

SECT. 4. That covetousnesse is a dangerous temptation.

WE read of the deceitfulnesse of riches, Matth. 13. 22. Nothing cozens a man so much. Men goe on, and thinke no hurt, & as long as they make profit, they are so pleased with it, that gaine is godlinesse to them: and we (naturally) doe so p. 53admire the things of this life, that we thinke God would never give riches to us, did he not love us. Where we love we bestow our wealth, and we thinke that whom God loveth he enricheth, and whom he enricheth he loveth. And a common speech it is with us, that God hath blessed such or such a man: I knew (say we) his beginning, and how wonderfully the Lord hath blessed him in a short time, & raised him to a great estate; and thus for a time the hearts of wise men are set upon riches. And therefore when men come to see with Gods eyes▪ this proves a terrible temptation. For what wee are most vehement after, for that, when wee come to some ripenesse in grace, then wee heare a new note. That which before was scarce a sinne, nay almost a vertue, is now a sinne of sinnes. What I, a Christian; one bound for heaven, to be an earthly minde! I thought i… had p. 54the love of the Father, because I had the world at will: but now I see, I feele, I finde to my cost that such as love the world, the love of the Father is not in them, 1 Joh. 2. 15. We cannot bring heaven and earth together. There is no mixing of heavenlinesse and worldlinesse. I am a man not worthy to looke on God, or to have God look on mee, that have set so much of the world. Now I finde that men do blesse the covetous, Psal. 10. 3. but the Lord abhorres them And God hath given mee over to many other noisome lusts, to make this lust of covetousnesse to be noysome to mee. Ah wretched man, that have beene an idolater now for so many yeares and have made a God of the shels of the Tower, and have even lost the life of grace for a little clay. And 'tis certaine, that this sinne, when once it comes to be seene in its true and right colours, will stare a man in the p. 55face, and make an hideous cry in the conscience; and many a man hath beene even at the pit of despaire for sucking so after the world, it being a sinne so contrary to God and godlinesse: and the longer we are cousened with the skill of hell, and held in the chaines of this corruption, the worse it is when the ulcer breakes forth; and it puts a man even quite besides himselfe. He cannot pray for the world: there is no entrance for the Word because of the world: he can relish no talke but of buying and selling; getting and saving is all his life: he is followed with many dangerous lusts; he growes weary of life and light: and yet all this while a man may stand amongst men for a religious man. A drunkard, and a very religious man one cannot be, but a worldly Judas, an earth-worme, and a very religious man one may be; I meane, one may bee accounted so amongst p. 56men: chiefly, if so be that we doe vent our covetousnesse, not so much in getting and haling from others, as in saving and keeping within the compasse of our owne; whereas a man may be extreame worldly, and is indeed most properly covetous, when hee is all for saving, and useth no unlawfull wayes to gaine and rake in from others. And this doth drench men in this earthly humour, that as long as all is but their owne, they thinke all well, and thus they grow secure (though not safe); whereas not to give when wee should, is as bad a piece of covetousnesse, as to get where we should not: and when things come to a reckoning, alas the day that ever Christian soules should tast of such bitter sauce for seeking great things to themselves; and thereby they passe many a lamentable night when they finde out themselves to have beene covetous, p. 57who did not once dreame of it. Saint Paul calls this sinne all that is naught. He can scant invent names bad enough for this wickednesse. Idolatry: What else? The roote of all evill, sets all lusts on fire: and lusts in ssHippoe: ad: Dem.beasts indeed are unruly, yet they are finite; but in men they are infinite. A Tentation. What else? A snare; and more, drowns men in perdition. Is that all? No, and in destruction too; cloyes a man with many foolish and hurtfull lusts. They thinke they have all the wit who can get money, but their lusts are foolish lusts. They take money to be a great helpe, but it fils a man full of hurtfull lusts; hurtfull to others and to themselves: for such pierce themselves. How? thorow (not with some onelyonly, but) with many sorrows: yea, and worse yet, for it makes some to erre from the truth; and it had beene better for such never to have knowne the wayes p. 58of God. By all which wee see what a great blow it must needs give to the Conscience of a ma… of God, when he once sees himselfe to bee over head and eares in this vice. Wherefore I conceive it to be a wise speech of the Apostle, Fly these things, 1 Tim. 6. 11. and of another, The best coveting is to covet not to bee covetous.

SECT. 5. How to bee convinced of covetousnesse.

IF wee will not convince our selves to our comfort, God will convince us to our woe and the Conscience first or last shall bee made to speake when wee have little list to heare Wherefore it is good to be be forehand. We must be made to see it; better now than hereafter. Be not afraid: What if the p. 59sight of this sinne in the ugly face thereof, and in its particular colours will cost us some hot water? There is no danger, 'tis not the way to despaire: but to let all runne, to refuse to looke into the guiltinesse of this sinne, to bee afraid to account (now) with our consciences, is the way to bloody despaire hereafter, to hang in hell, and to hang perhaps too on earth, before such come to hell. Satan tells us, that now to doe it is the way to melancholy and despaire, that hee may the better fill all full of blood and fire at once hereafter. Bee doing now, and get to bee convinced, not onelyonly negatively, as not to be able to deny it to be a sinne, and that we in many particulars are very faulty, but affirmatively to be set down in it, to affirme that it is a very great sin, and that wee have our hearts and hands deepe in this transgression. First, be willing to be convinced of the hainousnesse p. 60of this crime. Many indeed are willing to be rich, and would indeed be loth ro bee covetous: but because rich they thinke they cannot be, except they be having and saving, therefore they thinke it fit and good to be neere: And for a world of particulars in buying and selling, they would leave them they say, were they convinced that they were covetous practises. Now they are not convinced, because they will not, not because the case is not plaine enough, nor because there is not enough said to prove such and such courses in getting and saving to be notorious, and to savour strong of the earth, but because they are at a point not to leave them; and therefore they will not bee convinced; and this is, because (as the Apostle saith) They WILL BE rich, 1 Tim. 6. 9. They are loth that their consciences should tell them that they live in sinne. p. 61And wee Divines doe assure men, that it is not sinne to them …ill they be convinced; this they catch at, and say that they are not convinced: but our divinity is, when they would faine bee convinced, but are not, not because they would not, but because they cannot; that in this case ignorance and non-convincement doth helpe. But now when these men are not convinced because they will not; as when the thing is plaine, and carries convincement in the mouth of it, in this case 'tis all one as though they did what they were sure were a sinne, and worse too: for their not being convinced hath much obstinacyNegligentia addiscendi, vel voluntas non addiscendi. Durand. l. 3. D. 22. q. 3. n. 3. and wilfulnesse in it; or at the best, this their ignorance comes out of too too much negligence. These help themselves with this, that they know some good Divines that hold such and such dealings to bee lawfull, as to set or fell money, to sell for day, to p. 62marry for mony, to enclose and depopulate: but that will be no answer to the conscience of … man when it is opened. For ther… is scarce any sinne but a ma… may sinne it, and say hee is no… convinced of it to be a sinne. Fo… one Divine holds one thing t… be lawfull, another good Scholar holds another thing to be… lawfull; and so in the rest … man may picke matter out of severall Divines, some one for one thing, and some one for another, to dispense with almost ever… thing. Bee willing then …o bee convinced, and the Spirit will convince us that covetousnesse is a sinne, and that wee are all too too worldly, and that in this earthly veine, in many things we sinne all, I am. 3. 2. in all for the manner, in many for the very matter.

2 Secondly, it is not enough t… be convinced: we must goe further. Convincement of it selfe i… no note of saving grace. The Divell p. 63sins against convincement, …nd so doe all who sinne against …nowledge and conscience, and …ch as sinne of malice: and the …nne against the Holy Ghost is …herefore the worst sinne of all, …ecause it is cleerly and flat a…ainst convincement. And …herefore to bee convinced is …ood, if it come to good and …rove good; if we fall to mourne …nd to forsake our earthly min…ednesse: but if when wee are …onvinced, we sin and grow ra…her worse than better, runne away with the bit in our mouthes, then our sinne is the greater and our case the worser because wee are convinced, it …hewes wee are growne head…trong. Wherefore with convincement wee must begin, but we must not end with it.

3 Thirdly, use meanes of be…ng convinced that wee are worldly and covetous: as by way of faith to beleeve it, because wee are borne in originall p. 64sinne, and that this is a great and a chiefe roote in our originall sin to lust after the worldly is an hereditary disease, a sinn… lying deepe in our nature; and when men have not killed it, or not crucified the world, the world must needs be their God. Diseases that we are borne with are not cured with ease, as borne blinde, borne deafe; so borne covetous, borne worldly. Therefore it is long ere one shall get power. I write unto you Fathers, that is, strong Christians, that you love not the world, 1 Joh. 2. 13. that is, no one thing of the world. So that a man may be a very mortified man, a Father, and yet be very subject to dote on the world. So those who have done nothing to speake of in any particular manner against this sinne of covetousnesse, must needs be very full without any more question. Every man, and every woman must say within themselves, I p. 65am a covetous man, a covetous woman, and the lesse I have felt …t the worse it is, and the more …ovetous I am: and if I looke not to it betime, I shall feele it with a witnesse one day. Next, …inde out this disease by theJob 31. 25.Job 31:25 fruits of it; as thus: I can joy when goods encrease, I can grieve when I receive a losse in mine estate. I can finde my selfe a glad man when I have a commodity to sell, if it be deare: if my servant, when he comes from town, sell cheaper than before, then I am sorry; if dearer, then I can be glad. Oh this is very covetousnesse. Againe, when a man is loath to part with his money to a good use; here is covetousnesse. Men thinke themselves free, because they can poure out their money upon a feast, upon building, upon apparrell, upon their children, upon worse: but say one can doe all this, a man is but a true lover of himselfe: as Luk. 16. 19. that rich man spent p. 66royally on himselfe, he was n… in debt to his backe or belly, y… a very churle. And Nabal co… feast (saith the text) like a Kin… yet for all that it was but a m… sers feast. But if such an one ca… finde that a pound is ready thi… way, but Gods way (I meane… to give to the poore, to besto… on a good use, a penny com… harder than a pound; here is covetousnesse. In the other cas… pride is stronger than covetousnesse: but when wee can drop our blood as soone as our m… ney when it is directly and immediately on God, this is to b… covetous. This I finde in myselfe, therefore I am hard and covetous, and the end will bee naught unlesse I mend my manners.

4 Fourthly, be convinced i… affection, as well as in judgement, not onelyonly to see it to be sinne, and a sinne in thee, but t… hate it. Naturally all the waye… of a man are cleane in his own… p. 67…yes, Prov. 16. 2. And though …e say wee are all sinners, yet when it comes to particulars, no men doe acknowledge themselves to be sinners. A covetous man thinkes all the world to be covetous except himselfe; hee hath reason for what hee doth, …o make the most of his owne. He hath Nature and Scripture …or it to provide for his owne: and Christ saith, Let nothing be lost. This hinders convincement in affection, in that wee love the sinne, because we love the fruit, the profit of it. The Law will convince the judgement; but it is the Gospel which doth convince the lust and the affection. The Spirit of love doth convince: it is the Spirit of power, 2 Tim. 1. 7. and this comes not by the workes of the Law, but by the hearing of faith, Gal. 3. 2. to wit, by the Gospel. For by the Gospel wee fall in love with God, with Christ, with the promises. Now p. 68a man must love something th… is better than the world, e… hee cannot chuse but love t… world. He must see a better co… moditie, a truer gaine in Go… else he will let his heart goe after the earth: and hee is to take more delight in heaven, else hee will have his delight in the earth. No man can long hold together without some principall matter (at least in his conceit) to rejoice in. For the reason why we do delight in such poore matters (as the things of th… world are, being compared to the noble minde of a man) is, for that we have no better things to take delight in. Let us learne then to be convinced in our affection of love: first, that the matters here are not worthy ou… love: secondly, to know the things of heaven to be infinitely better: thirdly, to acknowledge a soveraigne good in them: fourthly, and to get an assurance and a sound taste of p. 69them; and then the world and the things of the world will taste but dead in our hearts. Sweete things spoyle the taste of ones drink: and there is a superexcellent & a transcendent sweetnesse in the delights of the promises, which when wee have caught once, away then with earthly profits, treasures, pleasures, delights: All is but dung and trash, Phil. 3. 8. Honey, and the honey combe is nothing to the content and sweetnesse we finde in things above, Psal. 19. 10. Some delight in the sweetnesse of things, as younger people; David tells them that the word is sweeter than live honey dropping from the very combs: others again are all for the gaine and profit that is to be made, as elder people; David in the same place tels them that the word is better and more to be desired; What, than silver? No, than gold, yea than much gold (eversomuch hee meanes) ay th…n p. 70much fine gold. 'Tis then because wee have not tasted that the Lord is gracious, (1 Pet. 2. 3.) that we dote so on this world. If wee had tasted deepe of the heavenly gift, we would not bee so licorish after the world as we be, but would say with David, Psal. 119. 103. Thy words are sweeter unto my taste than hony to my mouth. And, I am now become a stranger in the earth, hide not thy Commandements from mee: doe not suffer mee to hide my selfe from them, but reveale them to mee (almost) whether I will or no. Looke upward, and get acquaintance with heaven: Hunt after shadowes and flies no longer: bee for heaven alone. Wee strive to no purpose, and doe but beate the aire as long as we goe about to take our affection from things wee see, till by faith wee see better. Wee must have our heaven in heaven, or else wee shall set up our heaven here on p. 71the earth; see better things to be trusted unto, or else we shal make a God of this world, and trust to lying vanities rather than to nothing. The affection of love being thus wonne, all other affectons follow after accordingly: and though the judgement should carry the affection after it still, yet alwayes it doth not. For the affections can tell how to bride the judgement, and with their smoake to dazle the eye of our minde, and to woo away the last resolution of our judgement. For the understanding of a man is quicke, and turnes almost at an instant, and therefore to hold the understanding firme to the last it is excellent, to set our affections on things above, and then eePro. 1…. 24.Prov 1:24the wayes of life will be above to the wise. (So saith Solomon the wise) fooles be for things below, but wise men are all for things above; above the common strain, above themselves, above the p. 72world: they live in heaven. Let us then seeke (and ffTert. de praescrip. c. 9. & 10.finde) the Kingdome of heaven, and for other matters, matters of the world, they will ggMatt. 6. 3.Matt 6:3seeke us. Fall in love with heaven, and the things of heaven, and then wee shall not love the world nor the things of this world.

SECT. 6. How to be cured of covetousnesse.

WE must know that wee can never be so healed of it, as not to finde and feele some bitter rootes of it, still ready to set our teeth on edge. Let your conversation bee without covetousnesse. What, simply? No covetousnesse at all! That cannot bee; but let not covetousnesse raigne. Let it not be in us in the guilt or in the power; in our consciences in the guilt, in p. 73our hearts and lives in the power. Be you as free from it as possibly you can, and when wee have all done, say, I am too too covetous still. Lord have mercy on mee; now I am leaving the world I am earthly still: now I am to be weaned I am longing to sucke the breast still: the longer I sucke the worse I am to be weaned. Christ must be our Advocate when wee have done all, else wee are gone, wee are undone.

1 First, wee must know and confesse that wee can neither pardon nor cure our selves. Age helpes against many sins; here it doth hurt. For to shew us that this sinne is utterly against all reason, when we are old and leaving the world, why then we are worst in raging love to the world: we then sing loath to depart with this earth, when wee see that a little will serve to bring us to our grave; and though we are ready to kisse the earth p. 74for age, yet then wee are even sicke after the world; nothing sits so merry with us then as the world. One would thinke that when we have gotten that wisedome and experience as to find what the world is, viz. lighter than vanity, yet I know not how the hearts of good men do steale▪ after the world strangely in their old age. Hence we see Solomon, and Asa, and Uzziah fell in their old age. Therefore it is certaine age will not doe it, nor will money doe it. For the more we have the more we desire to have. What makes us set so much of money? One would thinke if riches would cure any sinne, it should be covetousnesse: and many desire it to stay the rage of this affection; but wee see that the richer the harder, part with nothing, as in Dives; like children with mouthes full, and both hands full, yet they will rather spoyle it than give away any: & therefore 'tis out of p. 75our hands to heale this sicknes. And many had made some cure but that they went about it by their own strength; & then we see the more we strive (leaving Christ out) the more covetous we are.

2 Secondly, wee must goe to God and to Christ, first to pardon it, and then to cure it; and wee must begin at the moare within: else if we lop off the aets and boughs, and let the roote alone, a hhNon est idem resurgere à peccato, & cessare ab actu peccandi▪ … Durand… D▪ 8. q. 3. …ceasing there may bee for a time, but no healing, no cure done. The love of money doth remaine, and spring up it will againe **Mat. 12. 45▪Matt 12:45seaven for one. By faith in Christ, and prayer to Christ sucke the poyson out. Say, Ah Lord, I am so worldly that I cannot tell what to make of my selfe, nor what to doe with my self▪ Help Lord, help quickly, take away the sting, ease my conscience; take away the strength, ease mine heart; wash away the filth, purge my soule that I may live in thy sight; and then (but p. 76not till then) the Word and ordinances will be sweet and good unto my soule.

3 Thirdly, goe to the Bible, set the Word against this sinne: the Word is as plaine as may be against this vice; yet wee see men passe plain places over: and 'tis no small marvell; for Christ was often upon it, that his Kingdome was not of this world. He did shun all earthly pompe on purpose: and yet how did the Apostles themselves dreame of a temporall Kingdome? and even then when Christ was pressing it hard, that his Kingdome was not of this world, yet then (I say) some of the chiefe Apostles would needs be great officers about him when he came to his Kingdome; and being reproved for it, and (I thinke) sorry for it, yet they were at it againe and again, no fewer times than thrice. They did not see the plaine light, because it was an opinion that they had beene p. 77bred in, and made for their purpose. Wee are loth to see what we would not have to be true, and to beleeve things against our minde, bee the places never so plaine. And so it is with a world of particulars in covetousnesse. The word is cleare, and yet wee see how the Apostles themselves did not see the meaning of what the Lord himselfe spake very often in their hearing. Therefore the kkJoh. 16. 9.John 16:9Spirit must bee had and used, else all will not doe. The Word cannot worke it without the Spirit: the Spirit will not without the Word; both joyned together will doe the deed. The heart when it is set upon by the converting and convincing Spirit of God, will yeeld to the Word. A man shall finde that (as other sinnes, so) this sinne of covetousnesse will dy and weare away, now some and then some. It cannot stand before the Word and Spirit of God. In drunkennesse▪ p. 78and lasciviousnesse, and some other sinnes, Reason may doe somewhat: and men doe thinke that a little drunkennesse is a sinne; but with most a little worldlinesse goes for a vertue: and Reason will plead hard for this sinne. What! men must live as others do: the world is hard, and men must doe as they may. There is no living as others do, that is, growing rich in hast, except we do as others do. And till the hearts & wils of men be mastered by the Word and Spirit of God, a covetous man will have somthing to say. He will find one evasion, one distinction or other: and many heape up riches rather for that they would bee set of, and not left out, than for any thing else. Charge (saith S. Paul, 1 Tim. 6. 17.) them that are rich that they be not HIGH MINDED. Men get a fat purse to maintaine an high minde: But when the Spirit comes with its mighty worke, then here I p. 79am, Lord, speake for thy servant heareth (1 Sam. 3. 10.); there is an end of disputing: Sathan himselfe hath no more to say. Nothing under heaven can make the heart of man come downe but the Spirit of God. Men speake but too true when they say, that Preachers shall never perswade them from making the most of their owne, that they will never beleeve such and such propositions which conclude against their profit. For all the preaching in the world without the worke of the Spirit cannot reach the heart of a man in any sinne, but chiefly not in this sinne, which hideth in the very bottome of the heart▪ If the mmGen. 9. 27. Illabi in animam convenit soli Deo. Aquin. 3▪ q. 64. 1. c.Gen 9:27Lord perswade Japheth, Japheth will and must yeeld, but not till then.

4 Fourthly, desire to bee pardoned and healed, that God may have the glory, that hee may have the praise of all; and then in the second and third p. 80place wee may come to the other ends, as that I may have rest in my minde, quiet in mine heart, and in mine house, and that I may finde a blessing from the Almighty; but the chiefe and maine must bee the glory of God: else wee serve our selves, and seeke our owne respects. Excellent is that of Agur, Give not poverty (so that God must give us to bee poore, else all the world cannot make us poore) lest I bee poore and steale, Prov. 30. 8. And what? bee fined? bee made to restore fourefold? bee put into the gaole? No, but lest I take the name of God in vaine: that is, cause men to think ill of God, to see me deny it to his shame and mine, that such a man (as I have shewed to bee) should steale (a base sinne). This is the way to bee cured: else if wee seeke our selves, or our owne soules quiet in it, and doe not begin with the glory and honour of God, wee are like p. 81to lose our labour, and to be as farre off at the last as at the first.

5 Fifthly, pray hard against this disease. It will come and rise in our hearts amaine. The motions of it od so please, that they are up and past ere they are discerned, without great care. Wee are to pray to God to give us a sight of this disease in the motions of it, that wee may by his grace suppresse it ere it rise to its height: and prayer will make us give over to be covetous; but pray in & with the Spirit, and the Spirit (as 'tis in theforeign. originall, Ro. 8. 26.) lifts with us and before us in our prayers.

6 Sixthly, let us exercise our selves in the acts of giving and lending. For sometimes it is a greater worke of mercy to lend than to give. Give much, give often; ooEccl. 11. 2.Eccl 11:2Give (not a little, but) a portion to seven, and also to eight. And, To him that hath shall bee given, Matt. 25. 29. p. 82that is, to him that useth that he hath shall bee more given: hee doth not say hee shall HAVE more, but more shall bee GIVEN. In morall habits the act, and exercise, and use of those habits, doe intend and encrease the habits by the force of a customary use of the actions of those habits; as to enure on's selfe to temperate courses, doth encrease the vertue, and augment the habit of temperance, because there bee seedes of such vertues in our nature to be fetched out. But it is not so in graces, in supernaturall habits of Spirituall and Theologicall vertues. For they are of meere gift, by infusion from heaven, not onelyonly in the habits themselves, but in the degrees and encrease of them, and not by eduction from any power preexistent, or disposition coexistent in our nature. Wee have of our selves no hand in getting or in encreasing spirituall vertues and supernaturall p. 83habits: only the promise is for us, that in case we do exercise our selves in the duties and actions of any graces, God hath bound himselfe to preserve them, to adde unto them, to encrease them, to put more unto the heape, and to cast in some more degrees of holinesse into the old store. We must then inure our hearts and hands to give. And as it is a morall vertue, it will encrease by the force and strength of morall exercise: and as it is a divine quality, so wee shall have more by the meere gift and promise of God. The encrease is the gift of God, 1 Cor. 3. 7. Use makes mastery, and exercise doth make us doe things with ease and delight. There is nothing lost by giving: We shall finde it, saith Salomon, Eccles. 11. 1. But when? after many dayes. Cast thy bread upon the waters. As good (say we) throw it downe Thames, wee shall never see it againe. Yes p. 84that wee shall one day. What if after many dayes? yet at last, and at the best it shall be found. How many the word saith not; but 'tis enough that we have a promise that wee shall be payed for giving, and for staying too. Were there no reward proposed & promised, yet this were enough to move us to give, for that it is an honor to be an instrument of Gods glory. We think it a great favour in case wee may bee for the honour of our Soveraigne Lord the King, albeit we gaine not a groat by it, but venture life and all: but now sith we hereby shall not onelyonly be a meanes to glorifie God, but even in this life to reward our selves also, Give therefore a portion to seven and also to eight. Care not how much portion we give, nor to how many (in case wee begger not our selves by it.)

Oh but I doe best to keepe that I have against hereafter. Who knowes what dayes may come?

p. 85Ay, because evill dayes are like to come on the earth, what therefore? hide all? give nothing? No, no, give the rather: for (saith Solomon, Eccles. 11. 2.) Thou knowest not what evill may come on the earth: Therefore give liberally, it being the best way to provide against the evill to come. aaAct. 20. 35.Acts 20:35Better it is (said Christ often) to give than to receive. Wee thinke it better to receive a pound than to give a penny, and we are all for receiving: but it is farre better to give, better for us, better for such as doe receive. Yet we must not therefore give, because we would finde an increase by it in the later end; that were to serve our selves upon God, to give a purpose that hee should give us againe, and wee get by the bargaine: but in case we should never see penny againe, yet wee must give, and give, and give our selves over to giving, and expect our reward in heaven. Now God p. 86in a second and third place to help our infirmities hath promised us, that our seed shall multiply upon the earth. It is a sowing, and the more seed wee sow, the greater crop wee shall have, and wee shall have heaven and earth too, as farre as is good and fit for us to have, and for God to give: Ay, giving is so rare and admirable a piece of service, that such as have nothing but what they bbEph▪ 4. 28. Act. 20. 34.Eph 4:28Acts 20:34yearne, must worke a little the harder, that they may have to give to such as lack. And what if we our selves doe feele some lacke, and are in need? yet we are like to meet with such as need more than we doe, and to them we must give somewhat of that we get by our fingers ends. Besides, this giving increaseth love, not only from them to us to whom we give, but chiefly from us to them to whom we do give. We doe truly and heartily love such as we give unto, more than they doe or can love us p. 87that doe give unto them. For as wee hate such as the objects of our sin and wrong, to whom-we doe any hurt, from whom wee take any thing: as a lying tongue hates those that are afflicted by it, Prov. 26. 28. so on the other side, we love those to whom we doe give, as the objects of our vertues. As our Creatour God loves us because he makes us, so we doe (as it were) set them up and make them; and wee love our children to whom wee doe good, more than they can love us. It is a blessed thing to receive when a man hath need; but 'tis a more blessed thing to give than to receive. ccPsal. 41. 1.Ps 41:1Blessed (saith the Prophet David) is he that ddi. e. qui praeoccupat vocem petituri. Aug. in Psal. 103.Ps 103considereth the poore. What? to say, Alas poore man! the world is hard with him, I would there were a course taken to doe him good. No, no, but so to consider him as to give; to give till the poore man be satisfied, to draw out ones sheafe, ay ones very p. 88soule to the hungry. But what if troubles should come? were it not better to keep mony by one? Mony will not deliver one. It may be an occasion to endanger one, to bring one in rather than to help one out of trouble: but if a man be a mercifull man, God will deliver him either by himselfe, or by some other man or matter. Ay, but what if sicknesse come? why the Lord will strengthen him in the bed of eePsal▪ 41. 3.Ps 41:3languishing; and, which is a great ease and a kindnesse, God (as it were) himselfe will make his bed in his sicknesse. Here poore people have the advantage: for they are they who can best make the beds of sicke folke, which we see is a great act of mercy, in that it is said, that the Lord himselfe will make their beds in▪ their sicknesse: and there are none so poore but they may make the beds of the sicke. This made Saint Paul refuse to receive, but ready to give. This p. 89…tood for S. Pauls confort: I have (said he) coveted no mans silver, Act. 20. 33. Hee said not …hat he had not taken any thing from any man, but hee had not …oved nor coveted any thing that was anothers.

Againe, we are not only to be liberall, but in case there be occasion we are to bee munificent also. For he is covetous, not only who is not liberall, but he also who is not munificent. So they were bbLuk. 23. …Luke 23commended by Gods own pen who bought unguents & costly spices to embalme the body of Christ after the maner of Princes and Grandies. Therefore we must not only do things for need, but for state and for honour; chiefly sith God is not only liberall, but bountifull and munificent to us. I speake of such as are able; for we may not stretch beyond our staple, and …poyle all. I must not make my selfe poore to keepe another from being poore; throw my p. 90selfe into the same degree of need, to helpe another in and against his need. The ccMar. 12. 43, 44.Mark 12:43Mark 12:44widow who cast in all that shee had, binds us not by her example, because what shee did give, shee gave it rather to and for the service of God than to the poore: it was to Gods boxe, not to the poores boxe, shee gave all that she had. So that we may give all to maintaine and hold up Gods worship, but not so in giving to the poore. Her example was admirable to free her from covetousnesse, who could part with all for, and to the Lord; chiefly shee beeing a woman, a sexe through the weaknesse and fears of that sexe, more subject to bee covetous then man. Howsoever when the case doth require, and our estate will beare it, we must not onelyonly be liberall but munificent: which is not onelyonly an higher step in the same vertue, but another superiour vertue of another kind: for liberality and p. 91munificencie doe differ in the species and very nature: they make two vertues, not two degrees of one and the same vertue. To conclude, the rule is, that an excellent and ready way to be able to get mony out of our owne fingers, is to accustome our selves to give much and often. And as corruption and custome meeting together, worke very forcibly in sinnes; so in duties, where grace and custome joyne hands, there we finde the worke to be done with delight and ease; and such prove at last to become to bee givers without grudging, 1 Pet. 4. 9. Liberality is a vertue which onelyonly of all vertues is above envie. Some do discommend such as are just, but all commend the liberall and bountifull man, because all may get by him; and therefore we have the advantage of it, that we may study to shew our selves liberall, and not bee vexed with the evill eye of any, but rather p. 92have thankes from God and man: therefore give without grudging, and (as S. Paul hath it, Rom. 12. 8.) with cheerfulnesse; and of a ready minde, 2 Cor. 8. 19. and if the minde be ready the purse will be ready.

SECT. 7. Why, and to whom wee must give.

TO all, but chiefly to the poore, such as are in need: and need in a case, or in some one particular point may befall a rich man. But when they doe make their owne need, and through pride or folly doe occasion their owne occasions and wants, and do desire that wee should give or lend, here we are to withhold, and not to feed the lusts & humors of men: For in such diseases ranke feeding doth hurt. But when there is a p. 93…rue and reall need which God makes, and they themselves doe not make, and cannot of themselves put off; here wee are to give and spare not. Give to them that need, to keepe them from need, and so by consequence from sin. For who knowes what need may force a man to doe? Now need is not onelyonly for the belly, but for the backe also, ay and for firing also. Wood was a wonder ffLam. 5. 4.Lam 5:4heretofore to be sold at a rate, but now poore people have most to doe to get fire. For they may get a small piece of money to buy a loafe, but cannot get so much together as to buy and get home a load of wood. Besides, there is an use for a poore body to aske a piece of bread and an old garment: but to come to ones doore and to aske for a faggot, a billet, or so, were strange. And therefore it were to bee wished that men would shew their mercy in this case, to provide for poore people, p. 94lest they steale and take the Name of God in vaine. Neither must we take delight in it when wee have occasion to save our selves from giving, if there be any occasion come in why lawfully we may, and (perhaps) we must forbeare (as not to give when wee see them cast it away on drinke): but a liberall heart should take it as a crosse; and wee are covetous and out of the way, if we finde that our hearts are glad that we have just occasion (at this present) not to give, and so may (as we thinke) save our money and our consciences also: this is covetousnesse. As also when a man doth give because hee dares not chuse, but gives to a poore body for feare of his owne conscience, and would rather than any thing that his conscience would give him leave not to give, but to get and save as others doe: here is too much covetousnesse; and therefore when we meete with p. 95fit men, wee must bee glad that wee have meanes and occasion to give to seven and to eight: ay and in cases that bee thereafter, we must give beyond our ordinary ability; give even almost all away, as ggMat. 10. 42.Matt 10:42Christ intimates, to a cup of cold water: and there is none but hath a dish of water to give; yea cold water, as not to be able to be at the hhQuod lignum non habuerit unde calefaceret aquam. Aug. in Ps. 125.Ps 125charge of heating of it. If it be but a cup of cold water in that hot climate, it is accepted, in and through the promise which is Amen in Christ. Heaven is to be had for little or nothing, for a sigh, for a iiAug. hom. 13.cup of cold water. Wherefore it is a great gift of God when a man hath a free heart, and can bee master of his purse, and can turne that he hath the right way: it being considerable that the Lord is sayd to punish in all the Parables of that nature in the Gospell, such as do abuse their substance either in too much wasting or sparing; p. 96albeit our greatest danger doth lye in sparing: this being also proper to this sinne of covetousnesse, that whereas in other vices the kkSuus …uique modus est, tamen magis offendit nimium quam parum. Cic. de Orat. l. 1.excesse is hardest to cure, here the defect is most incurable, it being by oddes more easie to cure a waster than a saver; and the rather, because it doth partake much of frugality, which is a vertue wee all admire.

SECT. 8. A removall of such shewes as men have why they may be worldly.

THe heart of man is llJer. 17. 9. foreign & foreign import crooked, crafty, deceitfull, wretched, desperately sicke unto death.Jer 17:9deceitfull and wicked above all things, and the wit of man is active to excuse or defend what ever pleaseth us. If wee cannot say, it is not done, then the next is to say it is no sinne, it is rather a vertue than a p. 97fault. Thus wee see how sinne makes men to fall into errours a purpose to quiet the conscience. As mmMar. 8. 15. Matt. 16. 6.Mark 8:15Matt 16:6Herod fell into the heresie of the Sadducees, that there was no being after this life, that death did end it selfe and all, and that there was no pleasure nor paine after death, and all to stupifie his conscience for the murther of John the Baptist. Thus men make it their religion to be irreligious, and pretend conscience in their owne divinity, and all to be of no conscience at all. So doth this sinne of covetousnesse: it makes men coine false Doctrines a purpose to get or save money: as usury to be no sinne, to sell for time to bee no fault, to make the most of ones owne to be frugality and thrift; to suffer nothing (no not the paring of ones nailes) to be lost, is to follow the counsell of our Lord Jesus. So the Pharisees made it a matter of conscience that nnMatth. 1…. 4, 5, 6.Matt 1:4Matt 1:5Matt 1:6children should starve p. 98their owne parents to give to their boxe. So the ooMat. 22. 17.Matt 22:17Pharisees would most willingly pay Caesar his due, were it (forsooth) a thing lawfull, sith it was once dedicated unto God. And thus when it was covetousnesse they would faine have it seeme to be conscience; which made them question the lawfulnesse of paying tribute unto Caesar. But fie upon that branch of covetousnesse, which stinks as bad as hell, when under a pretence of ppMat. 23. 14.Matt 23:14long prayers, they would like a whale devoure whole houses. Of whom? of widowes: not of virgins or wives, who were under covert of their parents or husbands; but widowes, weake for their sexe, and lying open to their spoile, because they have what they have at their owne disposing. And who be they who thus devoure and eate up widowes? why the Scribes and Pharisees, the great Rabbies of that age, who used in their Pulpits to p. 99preach against covetousnesse in others: (a great qqRom. 2. 21.Rom 2:21aggravation of their sinne.) And what did they devoure? not their money and purses onelyonly, no nor their beds under them only, but their whole houses. And why must they sweepe all thus? Under pretence (saith the Text) of their long prayers: i. e. making them beleeve they should have great benefit by such long prayers; insomuch that all that ever the widowes had must …ee all little enough to make them amends for the good they should receive by their prayers. Thus they made whole houses the price of their prayers, which hypocrisie of theirs made their sin the greater; and they did (saith Christ) receive the greater damnation. Let him goe then for the worst of covetous men, who makes religion a meanes to devoure others, and a cloake for his covetousnesse. And againe, there is a vile deceit, when wee p. 100will bee very mercifull, and give something liberally, a purpose because we thinke God will take notice of us, & blesse us, and make us rich. Thus men abuse God and honest dealing, a purpose to serve their covetous dealings. We must then beware that religion be not made a cover for our covetousnesse, and that wee doe not say or thinke that it is conscience, when it is covetousnesse and nothing else. And this deceit such are most subject to, who are religiously given. Many pretences else men catch at to cover this filthy cup; as to have wherewith to doe good to others, whereas the more a man hath, commonly the lesse good he doth. Christ and his Apostles did most good this way in providing for poore people, and poore Churches, and yet they were poore. For 'tis the love (not the lacke) of money that makes men Churles; and the more money wee have the p. 101more wee use to love it, and the lesse willing wee are to part with it. Moreover, it is forsooth against Gods Law, say they, to give to beggers: And why? There must (saith the text, say they) be no begger in Israel: But where is that text? not in the Bible that I know of. 1 Sam. 2. 8. wee reade that the Lord lifteth up the begger out of the dunghill, and so should wee: where the hebrew signifies begger as begger is distinguished from poore: and the greeke word in the New Testament, which is commonly translated poore, signifies **Mat. 26. 11. foreign. Tert. advers. Marcel. l 4. c. 14.Matt 26:11begger properly and strictly. The poore (i. e. the begger) you have alwayes with you. Lazarus a begger, Bartimeus a begger, and others were beggers. David saw none for his time onelyonly. And againe (we say) we desire to be rich, not so much because wee love money, as for that we would not be burdensome to others▪ and are loth p. 102to be beholding. 'Tis good not to be burdensome any more than needs wee must: but rich men be usually the greatest burdens of all, and it is pride that wee would not bee beholding to others; whereas wee cannot live without being beholding one to another: and generally rich men are more beholding to poore, than poore to rich, and poore men may live without the rich better than the rich can without the poore.

2 A second colour is, that they may have to live, and to bring the yeer and world about. Now if we would turne our desire of living into a desire of living well, this would not be. For wee all doe desire to be here for ever; and we are in our thoughts immortall; for there is no man so old, but thinkes he shall live a day elder; and he that thinkes he shall live a day longer, doth upon the matter thinke he shall live ever, and never dye. And p. 103hence it is, that our desire of having riches (wherein we thinke our life consists) doth prove immortall and infinite.

3. A third errour is, that men doe thinke that their happinesse doth consist in the pleasure and voluptuousnesse of the body. Now these lusts cannot be content with a little, but are without measure, and in a man worse than in a beast. Hence they are apt to study to heape up riches without all stint, that they may have wherewith to serve the turne (not of grace, not of nature neither, but) of sinne and Sathan. Pleasures necessary are satisfied with a little and with ease, being content with things easie to come by: pleasures not necessary, though not sinfull, we need not trouble our selves much about them: but for delights carnall and sinfull, there is no stinting of them, no need, no use of these; they are a burden to nature it selfe, therefore p. 104they are to bee rejected. Thus we see how and why men do not referre money to its right end, but referre all to the getting and saving of money, as to the end of all; and men do make riches to be all in all, and a man is said to bee made when hee is made rich. The glutton would needs bee in his change of suits every day, and fare sumptuously every day (though to fare thus every day tooke away the sense of it). Now thus to weare, and thus to fare are costly ware. Such lusts will aske great cost and charges. Again, rich men thinke of living many rrLuk. 12. 19.Luke 12:19yeares, and so do heape up much wealth to provide for so many yeares; and that night when they are plodding in their beds how to be richer, death comes and their ssPs. 146. 4.Ps 146:4thoughts perish in that very day.

4 A fourth deceit is, that men doe thinke that they doe so esteeme of a penny saved, because they have many children, p. 105and were it not for their children to breed them, and to marry them, they would not care so much as they do for the mucke of this world; whereas the truth is, that they get money for themselves and their owne lusts, and not for their owne children. A world of particulars do cleare this.

1 First; we see men that have no children are more covetous, and stand more upon a penny, then such as have. Neither doth the life of children consist in their riches: wee dreame so indeed; but riches and the care of riches doth cause death: and what a madnesse is it thus to bee foolish after riches to prolong when it doth shorten life? Such as have children about them are forced by necessity to part with money to provide necessities: and use makes them the more willing and able to part with that they have. Whereas they who have no p. 106children are all for saving: they are put to it but seldome to lay out any thing, and therefore it is death to them to see any thing goe out of their fingers.

2 Secondly, such as have children, and while their children are young, doe say and thinke that all their raking and coveting is for children, yet they breed them not the best, but the cheapest way; and when once their children are growne up, can part with nothing to place their sonnes: would faine marry their daughters, but for their blood they cannot abide to part with an answerable portion, not because they have it not, but because they have not a heart to part with it, and so suffer their daughters to passe over the ttRom. 7. 36.Rom 7:36flower of their youth in great and fearfull discontent. The marriage of the daughter must stay for the purchase, not the purchase for the marriage of the daughter: and when the p. 107heire is up, he is sold rather than married; a great portion is all …n all, and the father must have it: so hee is paid many times more than all is worth hee parts with to his sonne.

3 Thirdly, such as say that all is long of children, yet marke such, and if one or two of sixe or seven die, they are rather more covetous and hard than before. There is so much saved, and some necessary laying out barred, and the more one doth save, the more he may still. The rich uuLuk. 12. 16.Luke 12:16churle that was as covetous▪ as ever hee could hold, had no children: so meanes the text by these words, Then **Vers. 20.whose shall those things bee which thou hast provided? So that Hold-fast spoken xxEccl. 4. 8. Psal. 39. 6.Eccl 4:8Ps 39:6of, who was never satisfied, had no child nor brother. And therefore 'tis a meere mistake for men to thinke they save the paring of their nailes for their children, when wee finde that p. 108this zzQui hoc morbo premuntur, & vitam parentum senum graviter ferunt, & dulce illud, & naturae suavissimum liberorum donum, grave & molestum esse censent: unde factum est, ut multi sterilitatem ux orum emerint, ac naturam orbam effecerint, qui etsi filios non interfecerunt natos, attamen ne omnino nascerentur effecerunt. Chrys. Hom. 29. in. Matt. 8.Matt 8wicked humor doth not onelyonly make brother sicke of brother, sister sicke of sister, children sicke of their father, but even parents sicke of their children: and the best comfort that many parents have when their children are dead and buried is, that there is one cared for, and so much saved.

SECT. 9. A tryall of covetousnesse in us, how farre forth it may bee said to prevaile.

ALas the day, it is wofull to see how all sorts of men deny themselves to be faulty in this sinne, wherein they are most faulty. Aske the young man, & he knowes not what it means to be p. 109covetous; his toy takes him another way, hee wonders what you meane to aske him any such question. Aske the aged man, and though by reason of feares and melancholy he is most subject to this disease, to make his riches his maintenance, his aaPsal. 30. 7.Ps 30:7strong mountaine, yet he denies all, and he (forsooth) hath but a little time to live, and a little will now serve his turne, sith he is even at his journies end; and why should he be covetous now? it is too late now. And indeed because he is now past getting, therefore hee is now the more eager after saving; and yet he must not bee thought to bee worldly (not he.) Come to the poore man, and what should he be covetous of? Alas, he hath little or nothing about him. Come to the rich man, and he hath enough (as he saith) and why should hee bee covetous? though 'tis but from the teeth outward that hee saith hee hath p. 110enough, who hath never enough; and the more he hath, the more he would have: and looke how many thousand he hath, so many thousand he wants. This is not Jacobs enough, but Esaus enough, which albeit in the English the word (enough) be in both, yet in the originall the words differ; which shewes that the sense in those two brethren was different also. Some purge themselves, for that they can spend with the best; but this is nothing: for the bbLuke 16.Luke 16Churle of all Churles could and did finde in his heart to fare royally, and spend like a young Prince on his back and belly; and like another ccSuet. in Nero. c. 30.Nero he was in his change of apparrell, a new suit for every day, and yet a covetous wretch, a meere earth-worme, not a crumme for Lazarus. Others thinke they stand cleere, because they let others alone with that which they have; but this serves not: for Dives is in ddLuke 16. 23.Luke 16:23Hell, and p. 111his enditement did passe against him, not for taking any thing from any man, but for that he did not eeLuke 16. ver. 21.Luke 16:21distribute of his owne to the sicke and poore. The truth is, we are all too worldly given, and this sinne is in us all, we are more or lesse all of us sick of it, and we have need of a Redeemer, and to stand under mercy for the pardon and cure of this sinne; and he that saith he hath no covetousnesse in him is a lyar, and if he persist in this conceit after conviction, farewell to him: this canker will gangren his soule, and eate him out for ever. Wee must all cry him mercy, and confesse our selves to be guilty; but yet all are not totally under this corruption: where it is and reignes, there the estate is naught. Where it is, and molests indeed, but reignes not, there the estate is good for the maine, and will grow better; there is comfort and hope, and such are in Christ, p. 112and may and shall come to good.

But how shall I know whether it reignes in me or not?

1. First, if I use all the means to be convinced, that such saving is covetousnes: though such a man hath much neernesse in him, yet the sinne is not imputed to him; it reignes not because he sees it not. Many will take nothing frō others, because they thinke it the way that others shall take nothing from them; but yet they give nothing to others, and thinke no hurt of it for want of light. They see that to be a sinne to take from others by way of injustice, but they see not this to be a sinne not to give to others by way of mercy, it being much easier to bee convinced of a sin of commission than of omission. In this case it reigns not for want of sight, sith the want of sight is not for want of will to see it to be a sinne, but for want of light.

p. 113Secondly, if grace doth make as grieve at the heart after wee have played a covetous pranke, and failed in our duty this way; …ut when we have done what we ought in giving, and parting with some of what we have, Sin and Sathan cannot make us sorry; or if we feele some sorrow cut of our flesh for parting with our goods, yet we reflect upon our sorrow, and this sorrow for doing a duty will cost us much and much sorrow: Here covetousnes is indeed, but is not in its reigne; it is in us, but we are not in it. In this case we are in the Spirit, not in the Flesh, albeit wee have much, yea too much flesh in us. Here we may cry, Victory, victory.

'Tis danger the sinne doth reigne,

1. First, when a man doth make much of such phrases, and lickes his lips at such places as speake of frugality, and have a shew to excuse his sinne; but p. 114places that are flat against him, and cleere against his sinne he cannot abide, and would bee glad if there were no places i… the Word against covetousnes, and had rather than any thing God had not forbidden this sin; and were he to make a Bible, he would leave covetousnes out, that he might enter upon all covetous practices, and his conscience sit at quiet. This is a bad signe.

2. Secondly, when a man (forsooth) prayes against covetousnes (what else?) but never prayes that hee may be liberall and bountifull. This shewes too much bad bloud.

3. Thirdly, when a man doth use means to increase his greedy desire; as a man may be said to be a drunkard in a high degree, when a man doth use meanes to provoke himselfe to drinking, and to tice downe his liquor. So when a man doth nourish and feed his covetous humour, doth p. 115not set against it, but doth all for …t, as to take all our delight up …n covetous talke, in covetous company: and in this case it is past question, but that covetousnes for the present doth master him, and reigne in him.

4. Fourthly, when covetousnes doth grow against the means to cure it, then all is like to be naught. We say a disease is past cure, when it is eeMar. 5. 26.Mark 5:26worse, and the party is sicker after the use of the physicke which doth use to cure it. And so when the meanes, which should, and (were wee ought) would cure covetousnes, doth rather occasion the sinne to be more strong, and ripen the humour; here covetousnes is in its power: the more the Minister doth labour against it, the more we ffPro. 23. 4.Prov 23:4labour to be rich. God doth correct us, and let us bloud, and yet wee grow worse; hee crosseth us in some losses in our goods; we lose them a purpose because we love them, and yet p. 116wee study not how to be more mercifull and pittifull, but how to licke our selves whole againe by saving, how to picke up our crummes again by being neerer than ever; whereas the blow was given in our estate to chastise us, because wee were too neere before. Again, God comes neerer, takes away a wife, a child, because wee say we are so hard, a purpose to provide for wife and children: and do wee mend upon it? Alas no, but ten times harder after wife, or child, or children are dead. We become more covetous, and stand more upon a penny than before. The fewer children the lesse expence, and wee become more troubled for expences, and all our care is to spend lesse and lay up more to the heape still. This is worst of all, when wee are instructed and corrected too in the very kinde, and yet will not learne righteousnesse, Isa. 26. 9. This is a dangerous case, p. 117and such are in danger to be eaten up of the world, and to bee choaked with the cares of this life. But where the meanes doe prosper, & do weaken and lessen the disease, though it bee but a …oore little at a time, and there …s ever a striving and a groaning …hat wee come on in liberality …o faster, and we are troubled …hat we can be no better in this matter, and yet doe stay our hearts, that Christ dyed for us, …nd did do better, and that in …im there was no covetousnesse: …ere is matter and cause of com…ort. Humbled we must be, because there is so much covetousnesse in us still: but comforted we may be, because there is no more.

p. 118SECT. 10. Helpes against temptations and doubts arising from covetousnesse.

WHen a man is once a thorow Christian, and growne ripe and strong in faith, the passions and humors of covetousnesse will pay him home. What, thou a Christian! Is there any hope that ever thou shouldst come to heaven, that hast such passions of love, and affection to the ea…h? And sure it is a base humor, and fights strongly against the principles of our faith, that wee that professe heaven should practise so much of the earth: and our motions to, and in this veine doe trouble us the more, because they move with too much consent and content. The way to settle the heart is:

1 First to consider that more or lesse, there will be some dregs p. 119of this disease in us all till wee die. Nothing will kill this disease quite but death. It is a sinne that lies so close, that the elder we grow, the more it will worke upon the advantage of age, and we must discontentedly be contented to be exercised with it while we are here: and what is in all, we must beare it when we feele it in us. Are we better than all the world? wee get some advantage out of Reason, some out of age, some out of example against some other sinnes: but for covetousnesse, Reason (as it is in us) is for it; age is a friend to it; and for example, all the world is sicke of the world. As for religion, the power of it is as much against this sinne as any, but the profession of it may stand with it as long as it keepes within the bounds of lawfull contract: (but a man may bee very covetous in keeping and holding his owne together). And for shame, it daunts other sinnes; but for p. 120this sinne it hath the voice of the time, and applause of the world, and therefore wee must not be out of heart, but thanke God that we have a minde and an heart set against it.

2 Secondly, a man may come to some good degrees of much faith and sanctification, and yet bee too too worldly, love the world, and the things of the world too much. They were hh1 Joh. 2. 15.1 John 2:15Fathers, to wit, not children, but men in Christ, to whom Saint John gave counsell not to love the world, nor the things of the world. So that a man may bee a Father in Christ, and yet love the world too much. The Apostles were poore, and so had an advantage against covetousnesse; were bred up at Chirsts feete, were at his elbow, still heard him speake much and often against covetousnesse, saw him in a poore estate in his own person, trusted one that he knew to be a theefe with the keeping p. 121of his purse, lived in a time of persecution, stood in danger of their heads every houre, and yet iiLuk. 12. 15.Luke 12:15Christ saw what their disease was, as it is plaine by the physicke hee did prescribe them, Take heed and beware of covetousnesse. He doubles his words, to shew in what danger they were of this disease; they had the roote of it in their flesh. And he doth not bid them take heed of it, as though they had no covetousnesse in them at all, but he meanes they must take heed it grow not upon them, that it bring not forth fruit, cursed and bitter fruit. So that wee must hold up in the midst of all that Sathan can object against our estate, by reason that wee are yet so worldly; for that better men than wee, who also lived in freer times, were pestered with this disease: they are in heaven, and so shall wee bee. Alas, our dayes are dayes of peace and plenty, and wee know not what such p. 122tempests and sorrowes meane as the Apostles did runne thorow. And therefore it is no marvell in case we be followed with this sorry guest worse than they were. Answer all with this, Others did well, and came to good for all this disease; it did not damne them, it shall not damne mee.

3 If wee have asked our pardon, we are safe. For sinne pardoned is as no sinne. And what if wee fall into the acts of it afresh, and the same acts too? that is not to be wondered at so much in this sinne, sith it is in the habite within, a sinne that is as much naturall as any, and stands in motions within rather than in acts & actions without. Say, I have asked pardon, I doe beleeve my pardon, I am safe.

4 Fourthly, if we have power against it. What power? not such as wee would have, nor such perhaps as some others have. What of that? kkPs. 119. 36.Ps 119:36David himselfe was faine to pray hard that God p. 123would encline his heart to his Law, and not to covertousnesse. It serves to comfort us, if wee have an heart that can hate it, and a judgement that can condemne it. For the power of sinne stands in the love of it. If wee love it not, it is enough: For love will have its way at the last. In case then that wee hate it and abhorre it, and the oftner the motion is made, wee reject it the more, and the faster it comes upon us, wee doe hate it the more, and had rather than any thing wee could rid our hearts more of it than we do, all is well. This is enough to carry us to heaven. And what if sometimes wee are in a maze, and do study, and plod on in covetous prankes a great time, and feele no actuall opposing within all the time? (actuall, I say, for virtuall opposing there is) yet if after wee come to settle and to thinke of the matter in cold blood, we groane, and doe looke p. 124backe on our owne thoughts with great indignation, happy wee, we are not to bee called covetous men. It is not the often comming of the assault and motion, but the end and use of it which comes after, that shewes all. It may bee it is suffered to tempt us often that wee may conquer the lust often.

4 Fourthly, desire to be dissolved, and to bee set free from this choaking sinne; a signe of great hatred against a sinne is, when we had rather die than be pestred and haunted with such a ghost. 'Tis a devill, and it will fright a godly man: 'tis an Angell of light sometimes, and preacheth to us that it is good to save, a vertue, a duty to have wherewith to doe good, to provide for ones owne, to leave somewhat to children: and therefore if ever we cry out with S. Paul, let it bee in this case, I desire to be llPhil. 1. 23. foreign, solvere nautarum instar.Phil 1:23let loose, to be free p. 125from this sinne, and to bee with Christ Jesus. We can sigh after death to bee free from crosses, but not from covetousnesse. We rather would live to feed this disease, and to get more goods. Ah cursed companion! Ah dangerous snare! Learne of Saint Paul, who did not desire to die to bee free from persecutions: he did rather glory in them, and desire to live that he might suffer more; but hee did desire to die to bee free from sinne. Wee desire to live to sinne longer, he to die to sinne no more: mmRo. 7. 24.Rom 7:24Ah wretched man that I am, who shall free mee from this body of death! Ah wretched man, who shall deliver mee from this sinning sinne! Hee that can say this, is in a good estate. When covetousnesse and saving doe please, there is great danger: when it doth vexe and disquiet ones minde, not by reason of the cares of it, but the guilt of it, such a man may live and die upon p. 126on it, and venter his soule on it, that hee shall goe to heaven. I speake not that it is lawfull to wish for death simply, but with a tacite submission to the will of God; nor to bee set free from the troubles, and feares, and cares of this sinne, nor that we would not conflict and wrestle any longer; for this were to serve our selves, as not willing to bee at any paines, or to beare any sorrow: wee must rather bee content to be in the combat against sinne as much, and as long as God will have us: But now to desire to be rid of this corrupt affection in hatred to it, as it is a sinne; and though wee feele some carnall love to the world in us still, yet nnThis reflecting on our selves for loving the world is the greatest hating the world that is, for it is infinite as all reflect acts are infinite one upon another still Scot. Coll. 6.we doe not love this love, but hate it most extremely; and wee would rather than our lives bee gone hence, that we might sinne this sinne no longer; for that it hinders us like another clogge in doing God service, and makes us that wee cannot run the way p. 127of Gods Commandements, and as it is a great and foule dishonour to God: In this sense hee that can desire to be dissolved, to be where covetousnesse is no more, that man is in an happy case; and that chiefly, if that we be such as do much feare death, and the feare of death be strong in us; and yet we had rather die than sinne, and doe rather chuse to die than live that we may be freed from this lust: for certaine here is great power against covetousnesse. But for a man who doth not much feare death, for such an one to wish to die rather than to live in this world among so many worldly lusts, is good, I confesse, but not so good a thing, nor so good a signe as it is when one is more strongly afraid of death, and yet death is nothing to him, but doth rather seeke it than shunne it, and all because of this sinne. He feares death very much, but hee feares this divell covetousnesse much more. Here p. 128is faith: here is a picture of liberality.

5 Lastly, if we can pray against this sinne, and the fruite of it, that wee had rather bee poore than covetous, have nothing than love any of the things of the world, and not for forme, but from the heart, can begge of God pardon and power, then we are not in any danger, by reason of the law of this sin (yet) in our members. Many would faine be rich, but would not be cove…ous, and doe pray against the sin, but not against the desire of riches. They dare not say as Agur, Give mee neither poverty nor riches, Prov. 30. 8. Alas aske thèse, and they will tell you, that they doe thinke that they cannot possibly be rich except they be covetous, and that there is no thriving without it: & yet they will pray not to be covetous, but yet they hold this fast, that they would & mean to be rich; whereas it doth imply, and it is in our English a p. 129contradiction to say pp1 Tim. 6. 9.1 Tim 6:9I will bee rich, and yet not couetous. And therefore if wee meane to have ground of comfort, wee must pray against the sinne without all reservation, and leave it to God to dispose of us and our estate for outward things, as hee pleaseth, and say, Lord, rather than I should-bee covetous give mee not riches, ay take riches from me, so thou take covetousnes away from me withall. This is right, and hee that can pray so, and doth it from the heart, his heart is upright, and God will bee his friend, and comfort him against all his inward sorrowes, which doe so urge him, for that hee feeles covetousnesse worke so mightily in his flesh. Many feele no trouble, for that they are ignorant, and doe see nothing, and doe thinke well of it that their heart is after the world, they thinke they doe God good service to gather riches together; p. 130but this is a dangerous depth of error. But for us, let us see it (if any thing) to be a sinne, and a mighty sin. Let us feele it, and spare not to worke much upon our hearts with godly sorrow. Let us see that wee pray, and lye at God against it day after day: and then when Satan saith, Thou art not an upright man because thou art covetous, ansver, I am, I am: for covetousnesse hath not me, though I have too much of it; it is in mee but not of mee. I hate it, I pray against it, I take physicke against it; It is not in mee in power, and I care not how soone death doth come, that it may not be in me at all. I with qqPs. 119. 113.Ps 119:113Dauid have vaine thoughts, but I hate them; and that is enough.

Object. But I see many can part with their money better than I can.

Answ. 1 On themselves they may, but not on God; and this proves nothing, sith thou canst p. 131part with as much or more than they, on the Lord.

2 On good uses also perhaps they doe give more than thou dost, who are yet carnall men, but it is to be seene, to be praysed and commended of men, it is not to be seene and allowed of God: and therefore the left hand must know what the right hand doth, else nothing will drop from them: But now though we cannot give so much and so often, yet that we give is as in Gods sight, and in the feare and to the glory of God; and we take all occasions that are offred in secret, and one hand shall not bee acquainted with what the other gives: here lesse given comes to more, sith it is to serve God, than more given when it is given to serve our selves: and a man is not more willing to serve himselfe in any thing more than in reaching to himselfe the praise of men: and wee dote more after the praise p. 132of men to be counted and called liberall, mercifull and bountifull, than in all vertues againe whatsoever.