The arraignement of covetousnesse in three sermons. By John Stoughton, Doctor in Divinitie, sometimes fellow of Immanuel Colledge in Cambridge, late of Aldermanbury, London.

LUKE , Chap. 12. Ver. 15. And he said unto them , take heed and beware of Covetousnesse .

THis Chapter containes in it an excellent and a divine Sermon of our Saviour , to an innumerable multitude of people , gathered together ; so that they trod one upon another : In which Chapter , to give you the generall Summe of it , you may observe three things .

1. A Sermon begun , in the beginning whereof our Saviour exhorts to a double vertue : 1. Sincerity or simplicity of heart , contrary to hypocrisie , and the leaven of the Pharisees , which in the first place he wisheth them to take heed of , Vers . 1. 2. Magnanimity , to despise and contemne all difficulties that may occurre , in the free , sincere , and ingenuous profession of a mans religion , not to be afraid of any difficulties , no , though they go as faire as death , Verse 4. 2. This heavenly discourse of our Saviour is interrupted , by the unmannerly admittance of them which came to this spirituall meeting with carnall hearts , they came to Church to heare Sermons , but their minde was upon their estate , and on outward things ; and therefore one of the company , a worldly man , propounds a question to our Saviour , which he answers .

1. The question propounded is in the 13. Ver. And one of the company said unto him , master , speak to my brother , that he divide the inheritance with me : his brother , it seemes , had the advantage of the possession , and he thought our Saviour was a good man , and it might be easie for him to do a good office ▪ he , not regarding the imployment our Saviour was about , troubles and interrupts him with this unsavoury motion .

2. Our Saviours answer is , partly by his reproving , rejecting , condemning of the motion , in the 14. Verse : And he said unto him , man , who made me a judge or a divider over you ? my office is of another nature , and the meanest Judge in the world can arbitrate this ; It is not fit to leave the Word of God , and to serve tables , no not in a work of charity ; there are things of a higher nature ; but then ,

2. He contents not himselfe with this reproof , but improves this unseasonable importunity , and takes the opportunity of conveighing a very seasonable doctrine or exhortation upon this occasion , that strikes at the very root of the disease which lurked in this man , and so more generally dehorts from covetousnesse , which he conceived was the spring of this mans disorder . Now that is ,

1. Backed and replicated with a strong reason , in those words , for the life of man , or the happinesse and content of man , consists not in the abundance of that he possesseth : the world is mistaken in it , it is not that which makes a man happy , or that which will give a man true content , so I take the meaning of the word to be , although the world promise much .

2. As it is backed with a strong reason , so it is edged and illustrated with a sweet Parable ; The great rich man he had a great crop , and be thought himselfe what to do , to pull downe his barnes , and build them greater , and sing a requiem to his soule , the issue whereof was , Thou foole ; and such are all they which set up their rest here , and thinke that the life of man consists therein , and that happinesse depends thereon .

3. As our Saviour condemnes , and reproves , so he improves the unmannerly proceedings of this man , and takes occasion to continue his heavenly Sermon , wherin I shall distinguish but these two things .

I. Our Saviour goes on in the occasionall argument , which this mans request concerns . Secondly , he intentionally adds somthing that was in his own minde to convey , and that is added to the former occasion .

In the occasionall argument there be these two branches , and I shall but onely mention them , and desire you at leisure to peruse the place , because in this place , and that paralell to the 6. of Matthew , is scarce the like argument handled in the whole book of God , nor all the wit of man cannot have more excellent suggestions .

1. He revokes his disciples from worldly-mindednesse , by many excellent incomparable arguments , Vers. 22.

2. He provokes them to heavenly-mindednesse , in the 31. Verse , wishing them not to seeke these things , but the kingdome of God .

II. He proceeds to his former intentionall thoughts , wherein he commends especially two excellent vertues to all his disciples .

1. Watchfulnesse , in the 35. Verse , that they would always keep a watchfull posture , preparing for , and expecting the comming of the Lord , to be fitted for it , whenever it should be , sooner or later , sudden or otherwise , and this is ,

Propounded and pressed , and then iterated and inlarged .

It is propounded and pressed , 1. From the condition of a duty , which being discharged , makes a man blessed , in those words , And if he come in the second or third watch , and finde them so , blessed are those servants . 2. From the misery that will follow upon the neglect hereof , in the following words , If the good man of the house knew what houre the thiefe would come , he would watch , &c. 2. It is pressed from the condition of their masters comming , which is expressed to be sudden , no man knowes the houre ; and thus farre our Saviour hath propounded and pressed this argument of watchfulnesse . 2. Upon a particular occasion he doth reiterate and inlarge the prosecution of this very argument : the occasion is expressed in the 41 Verse , Peter steps in , and puts the question , not so unmannerly as before , but proper enough for the Auditory : Master , speakest thou this parable unto us , or to all ? This gives our Saviour occasion to re-inforce his former exhortation , wherein are the same arguments I mentioned before , partly from the fel●city in the discharge of this duty , how happy and blessed is that man , that when his Lord commeth ▪ shall finde well doing , preparing and fitting himselfe for that meeting ; and then the misery and the wofull condition of the evill servant , who instead of giving a portion to his Lords servants , shall presume his master will not yet come , but delay and prolong the time , and fall to beat and abuse his fellow-servants . I conceive in this place , and other places of Scripture , where this evill servant is mentioned ( besides the generall notion of any that carrieth himselfe disorderly ) I say , it hath a particular intention against that evill servant in particular , that Antichrist , whom the Lord shall destroy with the breath of his mouth , and abandon with t●● brightnesse of his comming , finding him drunke w●●● the bloud of the Saints , This evill servant , I say , will be in a very evill and sad condition . Our Saviour farther expresseth this by adding one thing concerning the measure of this evill , that will befall the unfaithfull servant , and he propounds it as a rule of the misery , the misery wil be great ; as this is done more out of knowledge , he which knoweth his masters will , which sinneth hypocritically , against the light , against conscience , those will have a double share in the misery , and it will be more fearefull to them : it will be something mitigated to them which knowlesse , yet bad enough , as is expressed in the 47 and 48 Verse . This was the first vertue that our Saviour exhorts unto , watchfulnesse and carefulnesse to prepare that they may not be surprized with his sudden comming .

2. The second vertue our Saviour exhorts unto , is spirituall wisdome , although there be some ambiguity in some interpreters , either meeknesse or spirituall wisdome , it is agreed upon .

There be two things wherein this is recommended in generall .

1. In bearing unbrotherly oppositions ; and our Saviour tels them , that this is that which must be expected , and may be presaged and fore-seen . 1. It must be expected , Vers . 49. for our Saviour tels them plainly , that he came to send fire on the earth ; and not to make a carnall peace , but to conveigh the light of the Gospell , the events whereof would breed combustions , wicked men opposing the preaching of th● Gospell , and of the godly ; and this is made ev●● by those which are nearest to them , in the same house , Verse 52 , 53. Our Saviour prepares them with this before-hand , that they may meekely and wisely beare unbrotherly oppositions . 2. In which this meeknesse consists more particularly , to forbeare brotherly contention : Or , as some interpret it , it may rather be expressed thus , to take care to make peace with God so much the more , agree with thine adversary , it may commend brotherly conjunction : for those which are brethren , they shall meet with oppositions in the world , they had not need to devoure one another : Or , as many interpreters say , that adversary is God , which , while we are in this world , we should make our peace with , since we can have so little peace in the world ; therefore our Saviour puts his servants in mind , that it is a great point of wisdome , at the least , to make their peace with God , that they may have sweet comfort from him in the middest of all bitternesse in the world . I omitted one thing that I should have spoken , in opposition to the two things that must be expected , which the condition of the Gospell will produce , and that may be presaged , in the 54. Vers . And he said unto all the people , &c. If men were but so wise to observe those prognostications of grace , and the way of the times of the Gospell , as they are to prognosticate the face of the heavens , when they see the evening faire and red , they presage faire weather , and on the appearance of a cloud , fowle weather : if men were so wise in the face of Scripture , they might fore-see when calmes and stormes are likely to fall , when they are like to fall into opposition and affliction , and so wisely might prepare and arme for the same .

Out of all give me leave to mention one thing needfull , from the unseasonable and rude motion of the worldly-minded man , interrupting our Saviours Sermon with an earthly question , viz.

It is no new thing nor strange , that men should bring carnall hearts to spirituall duties .

You are not secure by being in the house of God , by hearing Sermons , but you may be full of carnall thoughts , if you be not carefull to purge them out , you may be thinking of your house , moneyes , or trade , talking , or bartering about worldly things , and so turning the Church into an Exchange , or you may be gazing after poorer things , this bodies fashion , or that bodies dresse , but every one should be carefull of that . To omit all other things , I shall onely fasten upon one observation , and propound that , so as it may be comprehensive to take the very substance of the truth , of the whole doctrine that our Saviour propounds , and I shall expresse it thus .

Doctrine . Covetousnesse is a vice that is hardly discerned , it is a subtill one , it is a vice largely spread , it is a generall one , it is deeply rooted and riveted in the soules of men , and will hardly be beaten off with many reasons and arguments much working and chasing , it is a vice that is highly to be abhorred , of a very foule nature and consequence ; and therefore a vice that all that will be Christs disciples should be very curious to observe , and cautious to avoid , toward and fence themselves against .

You see every one of these contained and intimated in the very words of our Saviour , although I might have made so many severall observations , yet I chose rather to contract all into one ; And I hold it very expedient so to do , that if a man can but remember the point , he may carie away all the maine things that are said concerning it , though he may forget other particulars , yet he may have the maine in the observation : But before I enter into the explication of the point , I shall 1. Premise one caution : there be three sorts of men which happily may be here , that may take some offence at this doctrine , taking things with a wrong hand , and hearing them with a wrong eare , which are delivered right .

1. The prodigall man may laugh in his sleeve , and be tickled , thinks he , I am shot-free , this Sermon concernes not me , I am not guilty of that sin , the world knowes it , and I proclaime it well enough , and this may please him , and so harden him , while he stands jeering at another man that walks contrary to him .

2. The frugall man , he is cleane contrary , he is a sober and a good husband , and he thinks it his wisdome to be so , as indeed it is , in a vertuall way , and with moderation , but he is offended , and thinkes this may touch him many wayes , taking that to himselfe which is aimed against covetousnesse , as though it were spoken to him .

3. The liberall man , he may take some offence , which is in the right path and line of vertue , he may receive some prejudice , because he is not onely free from extremes , but is conscious of the contrary vertue , and so he may dance upon the rope of confidence , and be secure in that one vertue , as though he need no more ; whereas a man may have one vertue , and be liable to many reproofes , not being out of the gun-shot , therefore he should not be confident , of that one , but rather extend himselfe to every one . And I desire every one of these whom it may concerne , that they may by this caution be advised to take heed of offence or scandall , which may hinder them in their way .

2. And so I come to the explication of the point , wherein I shall propound ,

1. Something concerning the name , covetousnesse .

2. Concerning the nature , and so shall indeavour to cleare the thing ,

First , by a discription of it , what it is .

Secondly , by a distribution of it , according to the severall kinds and ranks of it .

Thirdly , by a short designation of the properties of it : not such as might make signes and characters of it , but such onely as I expressed particularly in the point .

1. This onely I shall note concerning the name , covetousnesse , ( for I cannot well go about to define any thing , what it is , except first the name be agreed upon ; for names and words play fast and loose , and so the definition must varie , according to the latitude of the words . ) To omit all Metaphors , and such which are farther off , there is a threefold latitude of this word .

1. It is taken in a large sense , and so it comprehends all inordinate desire , more than that which is properly called covetousnesse , or which our Saviour aims at in this place , covetousnesse or concupiscence after any thing , it may reach to all things inordinatly desired : As for example , to mention but three creatures , that there may be concupiscence after , honour , lust , and riches : Now we have nothing to do with it after this large sense .

2. It is taken in a strict sense , which I desire not to make use of , though it is used by some Divines , as indeed every one will have his owne apprehension , and yet there is no great difference : for my part , so long as things are agreed on , I shall never make contention about words , for that were but to hinder all knowledge .

Know therefore , some take the word more strictly than is necessary , they would have covetousnesse to be an inordinate appetite onely in regard of keeping and saving riches , and not to reach to getting of them .

3. I take it here in a moderate indifferent sense , and so it is all inordinate desire toward riches in that excessive way , our affections and inclinations being set on them inordinately : I take covetousnesse in that middle sense , which comprehends both desiring inordinately , and getting inordinately , and saving inordinately : either desiring , getting , or saving inordinately , this is covetousnesse .

And this being premised concerning the word , I shall in the second place indeavour to expresse the nature of it , first , in a briefe description , which I promise not to be accurate in , because it is not easie to define it accurately , for an accurate definition should have nothing but the meere essentials , and all the essentials , which is wonderfull hard in all things , especially in morall things , but rather a rude draught or description , which may be sufficient for ordinary understandings , and for the generall use of men : What I conceive sufficient for the nature of the thing , I expresse it thus .

Covetousnesse is a morall vice , or an inordinate affection toward riches , or worldly things , whereby the whole heart of man is inclined excessively thereto , and inordinately carried towards them , arising from a judgement perverted , and producing perverse fruits or actions .

There bee two things to bee dilated and inlarged in briefe , for it will be necessary to lay the foundation thoroughly , because the true understanding of this comprehends all that shall be built upon it : As there is in all descriptions , the generall nature and the particular nature wherein the formality of the thing consists . So it is in this description , for it containes ,

1. The generall nature of this , it is a vice , and a morall vice .

1. It is a vice : for there be two kinds of dispositions which the soule of man is capable of ; there is a crooked disposition and a straight ; that disposition of the soule which is right in the right frame , toward any thing , that disposition is vertuous , and there is a crooked disposition , and that is , when the soule is not in its right temper , and that is vice , being not in the rank of vertue , which is a commendable ornament that beautifies the soule , but in the rank of vice , which is a staine and a spot that defiles and shames the soule .

2. It is a morall vice . There be two sorts of vertues and vices , intellectuall , and morall ; wisdome is an intellectuall vertue , and so all the pregnancy of the intellectuall part of the understanding , these excellencies of the understanding are intellectuall vertues , but this is none of those , but a morall vice , there be morall vices which corrupt mens hearts , the inclinations of their soule being corrupt , their understanding , and the will and affections are corrupt , and this is of that nature , it is a morall deformitie : Now in a morall vice there be these two things which are most principally confiderable , and I shall briefly touch them , because I would have this description , though rude , yet usefull , not onely for describing this particular thing , but for any man to frame a description of vertues or vices by .

Two things are most considerable in a morall vice .

First , the seat of it , and that is the soule of man , and the soule universall ; and so it is ,

1. Formally , in the will and affections , which are the proper seat of every morall vice or vertue . I conceive the will and the affections are in reality the same , and without all question , according to the generall opinion of all the learned , the proper seat of every morall vice or vertue is in the affections , in the right or wrong temper of the affections or will ; when the will is right set , it hath attained to vertue ; when it is wrong set , it hath attained to vice : therefore I chose to describe it principally to be an inordinate affection ; yet withall I added some other things ( because there is a generall pollution of the soule by this vice ) although the proper seat be in the will , yet it hath an influence into , and defiles the rest of the faculties : and so it is ,

2. Radically , in the understanding , for there is no deformity in the will and affections , but there is a concurrent distemper in the understanding , it framing a wrong judgement and opinion , for that is the radix whence the affections are mis-led and mis-informed ; and as all vertues , so all vices are formally and radically in the understanding , and all the rest of the faculties of the soule ; so they are ,

3. Vertually , in the actions ; for the propensity of the soule towards vertues or vices , towards right or wrong , is manifest in ordinate or inordinate acts ; I say , in the actions , though vice be seated formally in the will , and radically in the understanding , yet it appeares vertually in the actions .

Secondly , the second thing considerable in a morall vice or vertue , is the state , nature and qualities of them , wherein you may observe two things . 1. The line , or horizon , that divides betwixt vertue and vice . 2. The rule , by which we finde out this line . The line that divides betwixt vertue and vice , I expresse thus : when a man keepes the golden path of mediocrity , then a man is in the right line of vertue , when his wayes are equinoxiall , even , when he swerves from this , his affections , and so his actions , depending on them , swerve , either to the right hand , or to the left , either to excesse , beyond the line ; or defect , short of the line ; then is an aberration from the line of vertue , and so a man is in hazard of vice .

2. The rule of this mediocrity : The Philosophers , as the Naturalists observe , found no other compasse to finde out the right line , that when vertue runs even , as wisdome shall direct ; the truth is , it must be the voice of judgement and discretion that must judge of all morall vertues ; to prescribe the path of the affections , a right and due temper must be kept ; and that they may be in a due temper , all must be described by wisdome : But to speake more Theologically ; it is the will of the wise God that is the rule of mediocrity , which is written partly in his owne brest , in the holinesse of his owne nature , as the way that men must walke in ; partly written in our hearts , so farre as they come into right reason , to be judged either as reason is originally right , or rectified . In time of innocency , reason was a competent judge , because it was not depraved ; and full of light and beauty , all darknesse being dispelled ( by those heavenly beames ) which did serve for the guiding of a mans life , but now nature is corrupt , and it is as hard to have right reason , as it is to say what mediocrity is , therefore I add in the third place , written in the word , as the will of God is written in his owne brest , in the holinesse of his owne nature , and in our hearts ; so all vertue is but an extract of something in the mount , according to that patterne which is left written in the word , God revealing to his people his will , and the way of holinesse , which is pleasing and acceptable to him , that must be the judge and rule by which we must discerne the line of mediocrity , wherein vertue consists , swerving from which in the one , or defect in the other , is vice . And so much concerning the generall nature of it , that it is a vice , and a morall vice .

2. Now to add something concerning the particular , that which makes the formality of this vice of covetousnesse , that you may discerne it from other vices , I would propound but two things .

1. Something more generall ; consider the Object , and the Act towards that Object .

1. The Object ; for every kinde of vice or vertue receives its species from the Object : now the Object is riches , the obliquity of it is by way of excesse , as the obliquity of the soule inmatters of pleasure is lust or wantonnesse , in matters of honour is pride or ambition : Covetousnesse is the obliquity which is in respect of riches and worldly goods , that is , when we are carried towards them inordinately , aiming at more than is competent : what is competent , may be judged by nature , what is necessary and sufficient for nature , may be judged by reason , what is reasonable , may be judged by faith , now to be desirous , and covet , and lust after more than such a competency , to go beyond competency , besides necessity , reason or faith ; this is a vicious disposition toward riches , this is all I shall say in generall concerning the object , that it is a vice , the exercise whereof gives a vicious tincture and perverse inclination to the soule , when it hath to deale with riches ; onely let me add by way of caution , most of all , both Philosophers and others , make covetousnesse to be a vice in the defect , not in the excesse : I am hard to believe , but it is the excessive carriage of the soule towards riches , but this is easily reconciled ; if men consider vices with relation to vertue , take the excesse and the defect as they stand in the habit to vertue , then covetousnesse is a defect to liberality ; for liberality is the moderate seeking after riches and using of them , prodigality is the excesse , and covetousnesse prevaricates from the rule in the mount , in , or by way of defect , excesse , being something opposite : but if you take it according to the object , as they stand in habit with the object : for my owne pait , with submission to others , I conceive that covetousnesse is rather in the excesse , than in the defect , in forcing the soule to worldly things , when a man is like the woman in the Gospell , that had a spirit of infirmity , bowes downe toward earthly things : prodigality is a defective carriage , when a man regards them not with due moderation , but throwes all out at windowes : upon the point they come both to the same point and issue , and what I have said of this , may be said of all vertues and vices .

2. More particularly , the exorbitance of this covetousnesse may be apprehended , partly by the opposition in which it stands to other things , partly in its owne proper temper and disposition . 1. For the opposition , there be two things to which covetousnesse is opposed in the same ranke , respecting the same object of riches , it is opposed to ,

1. Liberality , in all the ranks and degrees ; and ,

2. To prodigality ; I onely note this by the way , although we generally mention but one vertue upon the line in matter of estate , and that is liberality ; yet this liberality may have a threefold latitude , it may comprehend three distinct branches , the distinction of which may be taken diverse wayes .

The lowest rank to which covetousnesse is opposed to liberality , is frugality ; he which is frugally liberall , which hath but a meane estate , and in a meane businesse , though he be sparing , yet he keepes the character and temper of vertue , according to the proportion of the estate , nature , and condition of his businesse .

The middle story to which covetousnesse is opposed to liberality , is that we call moderate liberality , that is in those which have but ordinary estates , and in ordinary cases , to be simply liberall , and not to aime at great proportions in ordinary cases , men of ordinary places , ordinary liberality is the true character .

The highest story is magnificence , to be more than liberall , to exceed proportion , either taken from proportion of a mans estate , as a great man is not liberall , except he be magnificent , proportionable to his estate , or to the thing , the businesse he is about to act ; a man is not liberall to the publike good , which is barely liberall , if he be not magnificent according to his estate , and proportionable to the publike good , it is not right ; for magnificence is the true temper of liberality , which magnificence may be taken in respect of two severall things .

1. In regard of the person in whom it is : there be persons which are of meane condition , it is enough for them , according to their estate and condition , to be frugall ; and so they shall carrie themselves vertually , though they goe no farther than frugall liberality , with respect to their meanes and condition . Others , which are of a middle sort , it is not enough for them to be frugally liberall , but they must be liberally liberall , or els they come within the compasse of covetousnesse ; though it be not sordid and base covetousnesse , yet they are not without the verge . The last rank are those which have fullest estates ; it is not enough for them to be frugally liberall , nor liberally liberall , they will not avoid covetousnesse , except they be magnificently liberall , still to keep the proportion : if he which hath a great estate , doth no more than he which hath a meane one , or an indifferent one ; he doth covet basely , because he doth not magnificently , as his estate affords .

2. In regard of the severall cases , and so there be three severall cases , in which these severall ranks may be considered , and accordingly expressed .

1. Triviall and ordinary cases , and there frugall liberality is sufficient .

2. Great and necessary cases , and there liberall liberality is to be expressed .

3. Vrgent and extraordinary cases , and there , according to a mans proportion , magnificent liberality is required .

I remember an observation that the Rabbins have , it may be it may please some of this auditory , but in a perverse way ; I desire there may be no misconstruction ; they give this rule , to have every man carry himselfe according to his estate , the thing they specifie is in matter of cloathes , or apparell ; they would have every man keep to his estate , and yet they allow of some excesse , and some defect , yet so , as liberality may rule : the thing is this , cloath thy wife above thy estate , cloath thy children according to thy estate , and cloath thy selfe beneath thy estate ; they allow excesse on the one side , and defect on the other , and so upon the point they are made even ; if there be excesse in one , moderation in another , and defect in another , that makes the supply ; the thing I note it for , is not for the particular , but for the generall , according to the three ranks how we may regulate our selves , according to the three rules , and those according as the case requires , whether in a way of frugality , liberality , or magnificence : I give but this rule proportion to that , for matter of diet and apparell , an ingenuous frugall liberality is commendable , rather keep within the compasse , it is the best rule of vertue that can be given in this case , because the excesse , or inclining to excesse , doth but foment vice , as excesse in diet , sloathfulnesse , which hinders and impaires the intellectuall parts , excesse in apparell is but a flag of pride , and an inclination to it : therefore in those things the best rule is , to keep the temper of frugality , go in a liberall way , not sordidly , but in a way of frugality , rather under , than above a mans estate .

There be some other things , wherein the character of liberality lieth , to be observed , I will mention but two ; towards the diligent labourer , and towards the necessitated begger , and there go a little beyond the compasse of frugality ; be not penurious , pinching the labourers wages , and beating it downe , or the poore trades-mans ware : do as you would be done by ; for it may be better almes , and baser covetousnesse , to grate upon the poore labourer , beat downe the hire upon the poore man that selleth his commodity , so as he cannot live ; herein goe in an ingenuous liberall way .

There be other things that characterize magnificence , in all publike services , which are for the publike good , for the good of the Church , or the advancement of the glory of God ; for the good of the common-weale , or the service of the King , and the supporting his State and Honour , the best way is to baulk a frugall way , transcend a meere liberall way , and Araunah-like , go in a magnificent way , rather beyond our selves ; for it I abate something below the rule in diet and apparell , I shall have scope to exalt my selfe above my self in the publike good ; this was the first thing to which covetousnesse is opposed to liberality ; comming short thereof is , when a man forbeares to go according to the rule of vertue , and keeps aloof off .

2. On the other side , covetousnesse is opposed to prodigality , it is so farre from comming short of the rule of moderation , that it exceeds , the golden line is a free , ingenuous , liberall using and spending these things , as discretion shall prescribe : but when a man is beyond the bounds , carelesse for matter of estate , riches , throw all away in a night , upon dice or vaine courses , the extremity is in the excesse .

2. But now , besides the opposition , the proper temper and disposition of covetousnesse doth best characterize it , it doth infect the whole soule , although formally it be ,

1. In the affections ; an inordinate affecting , and a love towards money , love of having much , immoderate desire , and immoderate griefe and vexation , if he have them not ; immoderate feare , if there be any danger of losing them ; it may be circumscribed by any of these inordinate affections , it is the desire , or love , either of them will expresse it fully , immoderate or inordinate love to riches , affecting of them , that is the defilement of the soule , in regard of the affections .

2. In the apprehension radically , it is in the understanding , which ariseth from some misconceit in the understanding ; I will but mention one or two of the maine . In the understanding an overweening of worldly things ; a man thinks there is a great deale more good and excellency , more desireable , and more conducible towards his happinesse and content , than indeed they do ; he hath an erroneous opinion concerning the excellency of them , if he did not esteeme them so highly , he would never affect them so deeply ; for a mans affections depend upon his opinion .

There is another root of bitternesse , and that is atheisme , or infidelity , or diffidence , when men are poysoned with a low esteeme of Gods providence , thinking Gods Word is not to be taken heed of ; they dare not trust Gods providence , but themselves , and their own solicitous care , for providing for themselves , dare not give any allowance to Gods providence ; these are the maine roots of covetousnesse in the understanding .

3. It manifesteth it selfe in perverse actions , the actions are depraved .

1. The thoughts are tainted with caring immoderately , alwayes plodding , running with thorny cares , vexing and tormenting the soule with desires , that he is continually upon the rack with carking and caring thoughts .

3. His speeches are perverse , a thousand to one if his breath smell not of earth , all his talke is of his worldly businesse , how he may compasse such a possession ; if he would shew but as much love to God , as he doth to his mammon , it were well .

3. His deeds , they also are polluted .

There be two maine actions which are inordinate , getting , and having .

1. Getting , falling on inordinate courses , riches must be had , however they come by them , by faire or foule play ; covetousnesse is a snare put on by the devill and our owne corrupt lust , which makes us venter ( when we see a bait ) upon any inordinate action .

2. Saving and keeping will be inordinate , he will be pinching and penurious , scarce enjoying what he hath ; it is a death to part with any thing , he parts with so much bloud out of his veines , as pence out of his purse ; it goeth to his heart and soule : inordinate getting , keeping , and saving ; this is the first thing , I add but a second .

2. As covetousnesse infecteth the whole soule , so the inordinatenesse of it appeares in the exceeding

in what love requires , and is either Of God , Our selves , or Neighbour .

The inordinatenesse of it shewes it selfe especially in the affections ; and this I shall expresse in all these three things .

First , that is apparent covetousnesse , and weares the livery and cognizance of covetousnesse , when it neglects what love requires , and is either against religion , or justice , or charity , those that stick not to trespasse on any duty of love , I will mention all under that name , are deeply guilty ,

1. When men feare not to trespasse on the love of God , and of holy duties , love worldly things so , as they will dispense with the love of God , trample on Gods backe , breake all rules of piety , rather than not come to his covetousnesse .

2. When a man tramples most unnaturally upon the love of a mans selfe , that which hee oweth to himselfe ; he will spend no time on his soule , to feed that , for feare hee should have too little for the world . Nay , hee will starve his soule , and body also , to save charges , that he may grow rich , and scrape togeth●r these outward things , he cares not though hee pinch himselfe , and those that belong unto him .

3. When the love of the world is predominant , above the love of his neighbour , that hee can breake the law of justice or charity , break the law of justice , so that he will wrong , defraud , cozen , or cheat his neighbour any way , or dammage him , accounting all to be fish that comes to his net , so it may but feed his covetousnesse : this is an inordinate affection toward riches clearely , the very disease and leprosie sticking in his fore-head . And not onely when men breake the law of justice , but when they break the law of charity , that can with-hold what they ought , or might do , or are called upon to do in that way , wither his hand from giving almes , straiten him from his own flesh , it is death with him to part with any thing ; in a word , when he can dispense with the love of God , himselfe , and his neighbour , breaking the duty of love , justice and charity ; and all for the love of money ; this is a cleare character of inordinatenesse after riches , and worldly things .

LUKE , Chap. 12. Ver. 15. And he said unto them , take heed and beware of Covetousnesse .

THus of the description of the nature of covetousnesse ; I shall add a word concerning the second .

2. The distribution of it : and so it may receive a distribution , or distinction , three wayes . 1. In regard of the subject . 2. In regard of the state in which it may be . 3. In regard of the degree .

I. In regard of the subject , there is a double kinde of covetousnesse .

1. It may be incident to the godly , as a concomitant , being the relick of originall sinne , the seeds of all vices are in him , and so there is a naturall propensity still remaining towards covetousnesse , even in a godly man ; but it is but a concomitant , it doth not beare sway at all in him ; for in some measure it is subdued and mortified ; although it may be somthing , more or lesse , towards predominancy . It may be considered in a godly man as diligent●y opposed , a godly man is upon his watch , if there be any root of bitternesse in him , which inclines him towards covetousnesse , he will watch over it , and oppose and set himselfe against it , he will keep a narrow watch over his soule , because he is conscious of his inclination thereunto .

2. The other kind of covetousnesse is incident to a wicked man , and it is in him predominant , he is a servant , and a slave , he mak●s it his calling , he gives himselfe over , and subjects himselfe to it , it rules him , for he is wholly bent that way , but this admits of some differency ; viz. even in a wicked man it may be sometimes inraged like a flame , with infinite fury , so that it beares downe all before it , sometimes also it may be restrained , there may be restraining grace in a wicked man , that keeps him from exorbitancie , though there is no saving grace , to mortifie it , and so it retaine the same nature of covetousnesse : herein he is like the Foxe ; the disposition of Foxe is to devoure when he is in the chaine , yet he devoures not the Lambs , because he is chained ; a wicked covetous man may have the same wild disposition in him , which is naturall , but God may bridle & curb him from acting , and keep him in faire termes , that he is not so outragious as many are .

II. Another distinction of covetousnesse is , in regard of the different state of covetousnesse in those persons where it is , godly or wicked men , there is no estate wherein it is , but it is a crime , be it in the lowest estate ; 1. Somtimes covetousnesse may be criminall , as it may be subservient , not the maine vice , but a servant to other vices ; covetousnesse , as a sin , may serve some other lust , although I cannot denominate covetousnesse to be the ruling sinne , yet it is in a man , and serves his turne , as a side-wind , to serve some other lust . As for example : Sometimes a mans principall sin is pride ; now because pride must have something to maintaine it , and therefore a man must use his covetousnesse as a servant to his pride , to furnish that , to bring him in trappings for his pride , which otherwise would be hungry ; pride would starve it selfe without it : this is frequent , men will scrape , and rape , and keep a foule adoe , to oppresse , grate , and grinde the faces of men ; yet it is not done principally out of covetousnesse , but rather as an act of pride ; covetousnesse being a servant to pride : alas his sinne may not be covetousnesse , he glorieth not in hoarding up money , but he must live at such a rate , in such a fashion , he must have gay cloathes , and he is necessitated to be covetous , not because his inclination is thereunto , but because he cannot else support his pride .

Another corruption that covetousnesse waits upon , is lust : a man which is given to lust , he cannot feed his lust without ▪ meat and drink , to stuffe the pot , he cannot maintain his harlots , or nourish himself in that sin , nor furnish himself without covetousnesse ; and that makes him injurious , to steal from parents , or masters , use any trick of covetousnesse , but it is not out of love thereunto ; covetousnesse is not his sin , but a servant to his lust , so that in both these respects covetousnesse may be in a man , but yet in the estate of a servant .

2. Sometimes also covetousnesse is not onely the criminall , but the capitall vice , which doth apparently denominate a man to be a covetous man , although he may have other vices , yet this is the chiefe , this is his grace , and in this case covetousnesse is a friend to him , it is instead of pride , for he prides himselfe in his great estate , and herein covetousnesse is not a servant to pride , but the very throne of pride , which makes his pride sit higher , he is proud , but upon conceipt of his great heape of money , looking over the shoulder of his poore neighbour , and thus a man is proud , but it issues from his bags , his great estate , covetousnesse is the maine sinne ; so in many other kinds a man may instance , wherein covetousnesse is the master-sinne , when a man makes it his glory , and his very trade , to gather a great estate together , not for any use of it , but that he can get such an estate .

III. The last distinction of covetousnesse is in regard of the degrees , as all vertues and vices , they are capable of degrees : It may be , in some lesse , in some more , in some it may be hardly discerned , in others so palpable , that it may be felt ; there is a sordid base covetousnesse , that all the world may see a man is covetous , he beares it in his fore-head , in every act that he doth , in all his carriage and course : Others slily dissemble covetousnesse ; are not so sordidly and so basely covetous ; but more slily carrie the businesse ; men that are inwardly covetous , dissembling the businesse , or , at least , carrying it a great deale better .

2. Now to come briefly to the predicate , or the thing we affirme concerning covetousnesse : there be two things that I have propounded in the point concerning covetousnesse .

First , something in regard of it selfe . Secondly , something in respect as it stands to us .

1. In regard of it selfe , there be these foure properties of covetousnesse that I shall note .

1. It is a subtill and a slie sinne , hardly discerned , by every man , neither in himselfe , nor others ; a man may be in before he is aware ; and that ariseth partly from a generall ground of vice , because all vices are subtill and slie , they can borrow habits , and dresse themselves in the attyre of vertues ; covetousnesse may claime kindred with , and go under the habit of frugality , partly , upon a particular ground , there is something in covetousnesse which makes it more hard to be discerned ; because there be more faire pleas for this , than for any other sinne in the world : as , to provide for children and posterity , for a mans estate and condition , to support his rank ; a thousand things a man may plead for covetousnesse , there is more to be said for that a great deale , than for many other sinnes , as luxury and riot , uncleanenesse and filthinesse , although they be works of darknesse , and men are ashamed , if they once be discovered de facto to be guilty of them , their mouthes are stopped , but this is a more subtill sinne , and will admit of a great many colours , therefore it walks more close , and is hardly to be discerned : In this respect it is a point of Christian prudence , to take notice of it , and , by the way , to make use of this : Now there may be these two things deduced , for it may be very usefull for practise .

1. Because it is a slie and subtill sinne , I would wish every man , not lightly or rashly to accuse another man of it , and upbraid him with it ; but look to his warrant and ground for it , if it be ambiguous , and his actions may admit of a faire construction , I must not judge him , I know not a mans estate , and many other such like circumstances may fall in , and therefore I may not presently condemne another of covetousnesse .

2. Another point of wisdome , rather more necessary , is that we should not easily excuse ourselves , presently blesse not thy selfe , as if thou couldst shun , decline , and avoid all reproof , thinking this sinne of covetousnesse concernes not me , it doth not hit me so home ; in many things it is hard to prove that which is clearely true : a man cannot by the law prove a man is drunk , unlesse he be so grossely drunk , that he is not able to keepe out of a carts way , and many other signes of a legall proofe , are hard , but yet a conscientious proofe betwixt God and a mans owne conscience , may be discerned : though thy sinne be such a slie sinne as covetousnesse , that another man is loath , happily , to charge it upon thee , remember it is a slie sinne , and may lie at the heart , suspect thy selfe therefore , and do not easily excuse it .

2. It is an universall and generall sinne , largely dispersed , our Saviours words implie so much , therefore s●ith he , take heed , and beware ; there is a double caution , as if he had said , you had need to watch , and to looke narrowly to it , it is a slie sin , a Jugler , that will cast a thousand mists before your eyes : and withall , it implies that it is a generall sinne , I speake to all of you , saith our Saviour to his Disciples , and others also , as if this were a generall root of bitternesse all the world over ; and in truth it is so , a man may see it universally : for ,

1. There is no ranck or sort of men , which are altogether free .

1. Wicked men , some seeme to walke contrary to it , in prodigalitie ; yet either in predominancie , or subserviencie , scarce a wicked man but he is covetous ; he which is prodigall must scrape unjustly to maintaine that .

2. Godly men are not altogether free , there are the relickes of this corruption in originall sin , and it sheweth it selfe even in them ; godly men may doe it under pretence of religion , they ( as he said ) are then only godly , when godlinesse is sparing , and frugall : many men are against drunkennesse in their families , because it spends their estates , under a vizor of godlinesse they keep men sober ; so that a man may pretend religion , and yet within have a root of covetousnesse .

II. It is in all sorts and ranckes of men .

1. Poore men think they are not capable of it , and yet notwithstanding , their desires may be as large as hell , there may be as much covetousnesse in a poore man , as in a rich man .

2. Rich men it is evident that they are exceeding obnoxious to it , the having of much , increaseth the desire of having of more .

3. It is to be found among all callings , the Citizen , the Countrey-man , the Trades-man , the Gentleman , the Minister , the Lawyer , all callings , whether Civill or Ecclesiasticall , even Church-men may be subject to covetousnesse , it is a disease that every ranck may be infected withall .

4. In regard of every mans condition , there is no sex nor age free , those to whom it belongs to take the care of families , women also as they are more impotent , their affections are more inordinate , and so they are more unreasonably covetous : in all ages it is , although it be more rare in younger age , covetousnesse is not so proper thereto , youth is not free , but old age especially .

III. It is also a tenacious sinne , deeply rooted , and therefore not easily laid downe , of our owne accord , a thousand to one , if a man lay it downe of his owne accord , to have so much goodnesse of himselfe as to strip himselfe of this vice , not one of a thousand doth it , no nor is it easily allayed or beaten downe , not by those meanes by which vices may be cured .

There are three things which may cure any vice . First , the authority of religion . Secondly , the waight of reason . Thirdly , the tract of time .

1. The best curing is , when the authoritie of religion will do it , if when a man heares the word of God , a man is readie to say , speake Lord for thy servant heares , that man is in a good temper , when he will be beaten from vice by the word of God , God hath so much authority over his soule , that if hee heare this sinne is displeasing to him , he will owne none of it , but throw it out of his hands , as children many times at the very word of their parents , and this is the best : but covetousnesse is so tenacious , and rooted in many , as many words from God will not worke , to get it removed : our Saviour here is faine to use many words and arguments , besides his owne authority his bare word will not doe it .

2 The waight of reason may step in and second religion , shewing the deformitie and basenesse of it , and convincing the conscience , and yet this will not do it : surely that is not a good temper , when men will not be regulated by reason , when it is neither wit nor reason that will make the cure ; our Saviour is faine to heape reason upon reason , I dare say , never any thing more larger discoursed of , and more fully convinced , then our Saviour doth here in this Chapter , and in Matthew , and yet all reason will not doe it , not beat it downe it was so tenacious , and stickt so closly .

3 Many things , neither authority of religion , nor weight of reason , yet time it self will cure them : love is overcome with time , but time doth not cure covetousnesse , but rather inflame it : the longer a man is acquainted , the lesse he growes weary , seeing no inconvenience in this sinne of covetousnesse , although it pinch him a thousand times , and ride him basely , yet ( thinks he ) it is no such base thing , although indeed it makes a man so sordid and base , that it tramples upon his nature , and his very excellencies , and makes him a base drudge , and the longer he is in it , the more beast-like he is , the better he likes it : and whereas age cures many distempers , time when it comes to end , frees a man , being wearie , and having runne themselves out of breath , with their foolish waies ; but covetousnes growes upon a man in his age , the nearer a man growes to the earth , the greedier he is after the earth , his mouth will be full of earth one day , and yet quo minor via , eo plus viaticum , the lesse way he hath to goe , the more tenacious he is .

4. Which is the principall thing , it is a most dangerous sinne , a sinne of a dangerous and a hidious consequence . I thought now to have demonstrated it by some places of Scripture , wherein I should set downe the black stampe , and fearefull name that this sinne hath , so fearefull that it should make every man shie of it , and abhorre it , yea , the very thoughts of it ; for there is not a blacker sinn in all the booke of God , in some respects , of an ordinary morall sinne , then this sinne of covetousnesse .

Some examples I should give , I shall briefly touch some of them , besides many negative examples which Divines doe observe : there is not any one man in Scripture which was noted for a godly man , which hath ever beene tainted with this sinne of covetousnesse ; not any one example , though you may meet with examples of many sins , yet with none of this : Noah was touched with drunkennesse , David with murder and adulterie , Peter denyed his master , we shall not meet with any one instance , that the Scripture approves for a godly man , that was ever tainted with this sinne , it is so little kin to godlinesse : not that I will say , that there never was any ; yet it shewes , it is very farre from pietie and Christianitie , from the way thereof : and those affirmative examples that we have of any that were covetous , we shall see they are set downe unto us , to shew , that they are most contemptible persons , as the most vile and odious persons to be abhorred . I had thought also to have shewed it by ground of reason : briefly in generall , to touch it but in a word , referring the main of this , the application , to the next time . There be two things , by which a man may see the danger and follie of this sinne of covetousnesse .

1. It opposeth all the good of nature , and all the good of grace , it checks all graces , and the wayes thereof , and the whole Spirit of grace , it casts a dampe and chokes a man from hearing the Word , from doing the worke of the Lord , and thriving by the meanes of grace , it stifles every grace in the soule , the groweth of it , it chokes all the good of nature , so that a man that is tainted with this sinne , hath not comm●● humanity , no bowels of compassion , as though he were made of flint , it doth so farre estrange him from the power of the excellency of grace , that it degrades him of all the sweetnesse of nature .

2. The second generall thing is , that it exposeth him to all kinds of wickednesse , there is no evill , whether of sin or punishment , but covetousnesse exposeth a man to . 1. It leads a man into a thousand snares , hee which is once set on with a greedy desire after the world , will not sticke to commit any sinne in the world , to run upon the swords point , hee is drawn into the trap by the baite : suppose a man hold a peece of gold at the end of a sack ; the Divell hee doth so , a covetous man he will creepe into the sack to be catched by the Divell , and cast into hell , while he goeth into the sack after the gold .

It exposeth a man to all kind of punishments , both because it takes away all that watchfulnesse , that men observe not the season of danger : hence it is , that our Saviour wisheth them , to take heed of being overcome with surfeting , and drunkennes , and the cares of this life , lest that day come on them unawares : a man which is laden not only with drinke , but with luxury , he grows wanton , and so minds not when evill approacheth to avoid the storme ; this is the drie drunkennesse , the cares of this life , if a man be overburdened , busie , plodding after the world , it makes him forgetfull of himselfe . I remember a Story , of a City in Sicilia being beseiged by the Romanes , the maine experienced and most artificiall man in the City was one Archimedes , he used many devices , and did many wonders , but at last for all his stratagems the City was surprized , the Souldiers brake in , and great meanes was made to finde out Archimedes , at last , the Souldiers hearing where he was , brake into his house , and he was in his Studie , he never tooke any notice that the Citie was taken , when the Souldiers opened his Study doore , they found him busie , drawing lines in the dust , like some Mathematician , the Souldiers stood still looking on him , at last , in scorne and disdaine , one of the Souldiers , seeing him so barbarous , and inhumane , drew his sword and killed him , much against the Generals minde : Although God beseige us round about , though the Church be taken and surprized , though a mans owne house bee in danger , yet if a man be busie , drawing lines in the dust after worldly things , he will take no notice of any thing , nor use any meanes to prevent it , see no danger , and so not be able to avoid danger .

LUKE , Chap. 12. Ver. 15. SERM. III. And he said unto them , take heed and beware of Covetousnesse .

THere was one point of Doctrine that we propounded out of these words , and it was this ; that covetousnesse was a sinne , subtile , universall , tenacious , and dangerous : cautiously to be avoided by all , and carefully to be watched and warded against .

Two things wee propounded in the handling of it .

First , to shew what was meant by covetousnes , which we have already done .

Secondly , to speake something concerning the predicate , what we affirme concerning it : which we came to the last time : briefly to give you the heades .

In respect of it self , covetousnesse , foure things we affirmed .

First , that it was a subtile sinne , not easily discerned .

Second , a universall sinne , scarce any , more or SERM. III. lesse , but are covetous , all are tainted with it .

Thirdly , that it was a tenacious sin , that sticks fast , and cleaves close unto us , &c. Covetousnesse is so revitted into men , that we can hardly get it out .

Fourthly , it is a sin of dangerous consequence and great importance : I shall only a little inlarge upon that , it being the maine thing in the point ; I will illustrate that , partly by Scripture , partly by reason . I mentioned then , ( though I shall not name all ) that there were many pregnant Texts of Scripture , which represent unto us , the dangerous nature and condition of this sinne : Colossians 3. 5. Mortifie therefore your members which are upon the earth , fornication , uncleannesse , inordinate affection , evill concupiscence , and covetousnesse which is idolatry ; marke there , how covetousnesse is yoked , and what is the consequence of it , although it be a farre more subtile sinne , hardly discerned , yet it is rancked with fornication , the sinnes that all the world cries shame of , the Spirit of God rancks it among those : nay more then so , it sets a speciall brand on that above all the rest , many doe penance for fornication , scarce did ever any for covetousnesse , the world takes no notice of such persons , the world hath set adulterie in a white sheet , but God himselfe hath stamped a black brand on it , covetousnesse which is idolatry ; it is true , there is no sin that carrieth the heart inordinately towards any creature , but it may be termed idolatry : the harlot is the lustfull mans idoll , he makes an idoll of her : preferment and honour is the ambitious SERM. III. mans idoll , it leades him to it , but yet we doe not find that the Scripture doth expresly brand any other sinne , which is not directly idolatry , with that name , but only covetousnesse : I conceive , to omit other things , there is one thing , as the particular reason of it , which is very considerable ( for there is a generall reason for other sinnes , ) which is this ; what a man preferres before God , that hee makes as his God , exalts it in the throne of God , and therefore for that generall reason , covetousnesse is called idolatry : But there is a speciall evill in covetousnesse which makes it idolatry in a deeper dye , a covetous man besides that in the generall respect , his money is his idoll in the particular , he puts trust in it , he hath a confidence in it , and that is the greatest honour that God can have , when we can put trust , and secure our selves , and beare our selves out upon Gods protection , and in that respect , there is a great deale of propriety in those words to this sinne : for which things sake the wrath of God commeth upon the children of disobedience , vers . the 6. It is not only true of other sinnes , which may be taken notice of , but to provoke God in this secret sinne , which the world takes not so much notice of , for this thing the wrath of God commeth upon the children of disobedience .

One remarkable place wee have in the first of Timothy 6. 9 , 10. But they that will be rich fall into a temptation , and a snare , and into many foolish and hurtfull lusts , &c. For the love of money is the root of all evill , which while some coveted after , they have erred from the faith , and peirced themselves through SERM. III. with many sorrowes : this is as full a place as I can well conceive : those that will be rich , that are mad after the world , they are in a most dangerous condition : such men cast themselves upon a thousand dangers , every expression , every word is full of weight , I will not take it now on me , to dilate at full unto you on them , I will leave it to your owne thoughts : It is the root of all evill , I will only speak of this , it is true , any sinne which is predominant , may be the universall root of all evill in that man , so that it may be applyed farther then the matter of covetousnesse , but yet there is something emphaticall in covetousnesse above other things , that precipitates a man into all evill , for that man which is set upon gaine , will not stick upon any evill course that may advance him that way ; it perverts the eyes of the wise , makes them blind , that they can see no danger : thus we see , that it is the root of all those evills , which do arise in that man which is bent upon covetousnesse ; but there bee some other men which goe not upon the root of covetousnesse , but upon some other grounds , and so may breake into many evils .

And therefore there is a caution to be observed in these words , all kinds of evill , which is a large word , for covetousnesse will not put a man into all kinds of evill , if you take it in the strict signification , for it will not put him on prodigality , not in an ordinary course , I say , further then to advance covetousnesse , unicuique aliquis est sumptus qui vult facere lucrum , a man must bee at cost to gaine oftentimes : but to adde another place . SERM. III.

Another place to prove this , is in the 16 of Luke verse 14. And the Pharisees also who were covetous heard all these things , and derided him : A covetous heart is so farre out of frame towards any good , from any possibilitie of recovering him to a good estate , that the meanes of grace are but a scorne and derision to him : our Saviour himselfe , I dare bee bold to say , the proudest and most ▪ captious man in the world could not except against his Sermon : happily in any mans Sermon there may bee some infirmitie or weaknesse , so that a man may except against it , but our SAVIOURS Sermon was not obnoxious to any such thing : And you see covetousnesse made our SAVIOUR himselfe derided ; when men deride wisdome it selfe , this is a high pitch , but covetousnesse doth this : Therefore the Psalmist makes a prayer to GOD , Psalme 119. verse 36. Incline my heart O Lord to thy Testimonies , and not to covetousnesse : implying , there is an incompossibilitie betweene regarding GODS Word , and covetousnesse : if a man bee inclined to covetousnesse , hee is cleane out of the way from obedience to GODS commands , they are put in the ballance one against an other , and David therefore here desires GOD that hee would incline his heart to keepe his Testimonies , and therefore that hee would keepe him uprightly , free from covetousnesse .

1 Corinthians Chap. 6. vers . 10. compared with Ephesians Chap. 5 — verse 5. you shall finde that covetousnes SERM. III. bars a man out of Heaven , there is the very same observation which I propounded in the first place , Know you not that the unrighteous shall not inherit the Kingdome of God , nor Thieves , nor covetous : observe , that covetous persons are rancked with uncleane persons , and with Thieves , they goe altogether , for they are no better then Thieves on the High-way in GODS estimate , and shall as much bee barred out of Heaven , how smooth a sinne soever it seemes to bee , such cannot inherit the Kingdome of God , 1 Corinthians 5. 10. 11 , Not altogether with the fornicators of this world , or with the covetous , &c. It is such an odious sinne and so abhorred of God , that God would have all men to abandon it , but especially his owne people , and therefore amongst other persons which are vicious and sinnfull , hee warnes the faithfull not to eat with a covetous man : and therefore in the 11. verse , If any man that is called a brother , bee a fornicator , or covetous , &c. with such an one no not to eat : It is strange to see that they are so contagious , and loathsome , the Scripture saith no more of a Leprous person , but onely , that he should bee separated from the Congregation , there is as much said of a covetous person , one which is in the Church , and professeth the Christian Religion , as for other men of the world , this is not meant of them here , but if any man which is a Saint of GOD bee covetous , with such a man not to eat , they are excommunicated out of SERM. III. the societie of Gods people , covetousnesse doth not only barre a man out of Heaven , but it barrs a man out of heaven upon earth , from the communion of Saints , and also from all things honourable in a Common-wealth , or Church : covetousnesse makes a man unfit to rule , Exo. 18. 21. Moreover thou shalt provide out of all the people , able men , such as feare God , men of truth , hating covetousnesse , and place such over them , to be rulers of thousands : a man is not in Gods choise capable of the magistracy , if he be covetous : and there is very great reason for it , for that man that is a slave to his lust , is not fit for that place , it is not to be expected there will bee justice done by him , if he sag too much upon the purse side : for that will keep down the , ballance of justice that it shall not goe right .

A man is not capable of honour in the Church , if he be covetous , 1 Timoth. 3. 3. Not given to Wine , no striker , not greedy of filthie lucre , but patient , not a brawler , nor covetous : A Pastor or teacher of the Church of God , should feed the flock of Christ , and rule well , and therfore should be free from covetousnesse , nay , and hate covetousnesse ; for they that are covetous , are like to looke more , and aime more at their owne advancement , how they may advance themselves , and at their owne gaine , then at Gods glory , and the good of soules : and therefore not fit to governe in a Church .

2. Besides these testimonies of Scripture , let me adde some examples , some I mentioned the last day on the negative part , that whereas with other SERM. III sins some of the Saints of God were tainted , as Noah was tainted with drunkennes , David with murder and adulterie : it is observable , that not one that beares the name of a reall godly man , is touched with covetousnesse . I will only mention those affirmative examples , two or three of them , whereby we shall see , that they are as bad as bad may be , which are stained with this vice of covetousnesse , Laban was a covetous man , one that the Scripture brands for a base vile person , and sets an ignominious note upon him : Nabal , for that was the Anagram of his name : Nabal the churle is mentioned with infinite disgrace to be a covetous man .

There is a command given for Kings that they should not bee covetous , and of all men in the world , they have most use of money , for the support of their state , and the defence of their Kingdomes , and yet they are commanded not to be covetous . Ahab his covetous humour after Naboths Vineyard , is mentioned in Scripture as the root of the ruine of him and his familie , and posterity , there were other sins which followed , but covetousnesse was the root from which all sprung ; we reade of one in the new Testament , Demas a forward man once in religion , but when once hee came to imbrace the world , and cleave to that , it was in him a root of bitternesse , he apostatized and fell from Christianity , leaped through all that he had taken upon him before hand .

2. There bee two grounds or reasons of the point , taken from the nature of it . SERM. III

I. Because covetousnesse is a sin which opposeth all good .

1. It chokes and checks the growth and very beginning of all that is good in a man . I might illustrate this by divers places of Scripture ; it stoppeth the good of grace , and all the growth of any excellencie in grace , it is those Thornes which stop and choke the growing to perfection , as I have sometimes expressed . The Hedge-hog in the Fable comes to the Connie-berrie in stormie weather and desires harbour , he promiseth faire to lie quiet and the like , but when once hee is entertained , hee never leaves pricking , till hee hath thrust his host out of doores : so it is with covetousnesse , it hath many faire pleas and pretences to get entertainement in a godly heart , it tels him he will be but a frugall steward , but if once it be admitted , it will never leave till it hath thrust out all pietie , and quenched all godlinesse , and heavenly mindednes , all will be eaten up with covetousnes .

2. The very good of nature is exceedingly choked by covetousnesse , all bowels of compassion are stopt towards our owne flesh and blood , there is no noble nor generous thoughts in such persons , they are not ingenuous , but so sordid , that as rust consumeth iron , so covetousnesse consumeth the substance of naturall perfection , it eates out all . Naturalists observe , that those places where there are Mines of silver or gold , they are all barren , affording nothing for the refreshing of man or beast , bearing no graine nor crop ; and besides that which is worse , they are haunted with Divels , SERM. III. I am sure it is true of a black spirit which is addicted to covetousnesse , it is not only barren of all good , but it exposeth them in whom it is , to the very possession of the Divell , to be led by a base and sordid spirit in all their actions .

2 As it opposeth all good , so it exposeth to all kinds of evill : there be two sorts of evils ; the evill of sinn , and the evill of punishment , which attends sin , and covetousnesse layeth a man open to both .

1 There is no evill of sinne , but a covetous man will doe ; the Divell hath hold of him in that vice , and he is at the Divels service for any kind of sin , to draw his purse : there is nothing in the world as I remember is more opposite to covetousnesse in nature then luxury and wantonnesse , a covetous man is temperate of his owne humour , yet covetousnesse prostrates to the basest uncleannesse for hire or gaine that is : the whole spheare of the commands of God doth appeale covetousnesse as the breach of them all : it were no difficult thing ( though I have no intention to inlarge so much ) to shew that there is no evill but covetousnesse disposeth unto ; it takes a man from all good , and prostrates him to all evill .

2 And consequently there is no punishment but it layes a man open to : To mention but a word ; the wrath of God is the fountaine of all punishment which comes for other siunes , and covetousnesse exposeth a man to the wrath of God , as I have shewed before : but more expresly see Psalme 10. 3. For the wicked bosteth of his hearts desire , and blesseth the covetous whom the Lord abhorreth : it brings Gods wrath , it brings the scorne and derision of men upon a man , there is scarce any one vice so contemptible to all men in generall , as covetousnesse is , it is the argument of a play to be jeered at on a Stage : which is an argument , that although it carrieth a generall applause with some , yet most men fall foule on covetousnesse , the world spits in his face , hee is jeered at by all men ; it exposeth to all kind of judgements , which come either from the wrath of God , or from the hatred of man : I mentioned one thing the last time , and I will but only mention it now ; to take up where we left , and make some addition where it is necessary : It makes a man unfit to observe Gods judgements , and so to avoid them , and take care to shun them . A covetous man in the most dangerous time , is so choaked with the cares of the world , that hee mindes not any danger , but plods on till he is taken in the very snare ,

And thus much concerning covetousnesse , the predicate that is affirmed of it , in regard of it selfe : the other thing I shall mention in a word , and so come to the application .

2. In respect of us , it is a sinne to be avoided by all men , and by all meanes .

1. By all men , common men , that have but any sparke of ingenuitie , must of necessity abstaine from this , and preserve themselves that they bee not foiled with this sinne . But Christian men , which pretend to be the Disciples of Christ , must shunne it , especially it being a thing furthest off from pietie and Christianitie , there is nothing so unsuitable to , nor so incompatible with Religion : and therefore fugiat hoc opprobrium a nobis , it is a shame that a Christian man should be liable to bee upbraided with covetousnesse , and not to have a faire answer for it , because it is scandalous to Religion and dishonourable to God : nay it hinders the progresse of Religion , therefore it is to be avoided by all men .

2. By all meanes : our Saviour useth two words here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , first 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , looke well to thy selfe , as if he had said , watch and take notice of thy self , lest thou doe slip , looke narrowly to your courses and wayes , lest you be overtaken with this sinne , and this is not enough 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is a place of danger , danger lyeth therein : as you would in times of danger redouble your watch in the Citie , so here should be a strong ward kept , to arme and fortifie , antidote and strengthen your selves with all the strength you can against the danger of this sinne , and this ariseth naturally from the former ; for if covetousnesse be so dangerous in it self , then it concernes all men by all meanes to watch and ward themselves against it .

Vse . But I shall passe to the application . If covetousnesse be so dangerous a sinne , it concernes all men then by all meanes to watch and ward themselves against it : many things might be spoken by way of application , but I passe briefe over many : as ,

Vse 1 For Conviction , many men may bee arraigned that stand convicted of this vice , if men would well waigh it , and draw out the description of it , it would fall point blancke upon a great many men which thinke themselves free .

2. For reproofe of them , as being in a foule fault , it may be fouler then they are aware of , men are readie to please themselves in it , and plead not guiltie : if they be free from other sinnes , that they can say , I am not like such a man , they take no notice of this , this subtile sinne moves them not , if they come not within the verge of other sinnes , they slight spirituall sinnes , and as they take no notice of them , so neither doe others , for this sinn ( as some other sinnes ) comes not within the lash of the Churches censure , the covetous man is not found fault withall , no neither is the proud man found faultie , there is no man censured for his pride , or his covetousnesse , the world takes no notice of this sinne : yet if it be a thing so dangerous , here is a just reproofe for them . But I passe over these .

3. It serves for exhortation , partly that every one would ,

1. Examine himselfe . I gave sufficient hints , by which a man may try himself , ( in my apprehension ) in the description , by which any man may receive comfort , by applying them to his own heart and wayes , and seeing , whether in some , more , or all of them , he comes not to be obnoxious to this sinne : I shall only give you two or three cautions , in which others may examine themselves .

1. Be jealous and suspicious of thy selfe , it is a subtile sinne , very generall , and universally spread . I know it is reported of Luther , that though hee found the roote almost of all sinnes in him , yet he SERM. III never found any inclination to covetousnesse , hee was free from that . But for our selves , and our better examination , let us not be secure ; but be a little suspicious and jealous that there bee no such propension in us towards it ; for there may be , although we are not aware of it . And therefore for your better consideration , take this along with you , upon your examination be not confident , bee a little jealous and suspicious , that there may be a propension in thee towards it : upon tryals take not up foolish conceits upon frugalitie , but be jealous to scan thy heart in this kinde , whether it be inordinate in its propension towards the world : I have given sufficient directions for this already .

2. What you do in this kinde , do it conscienciously , not to cosen thy selfe , but as in the presence of God , and as you will answer him . I have told you that rule alreadie , I would have no man lightly to charge another , nor easily to justifie himself , and therefore examine your selvs conscienciously , not as you can stand with the judgement of men by outward appearance , but judge as conscience judges , and as you think you may stand and beare out at the day of judgement , at that strict account you must then give .

3. Labour to bring your mindes and heart to be ingenuous , not to studie shifts and devices , to beare up thy reputation and credit , and so to free thy selfe from it . O it is a rare thing to have an ingenuous spirit , such as that , if a man be not free from a fault , yet he will not be readie to defend it , but sweetly and ingenuously to acknowledge it , it is impossible but he that stands upon his points , may be guiltie : I could give you divers touches thereof .

Many men pretend it is not covetousnesse , but frugalitie , providing for posterity , this is no ingenuous spirit , nor plainnesse of heart ? Why then dost thou neglect thy child , and bestowes not good breeding on her or him , but spare a penie and spoile the soule of thy child , and the bodie also ? Why art thou so base , if all be for thy child , as to marrie her , and not to give a portion with her , when all comes to tryall , thou hast no ingenuous spirit , be ingenuous therefore , I say , doe not foolishly cosen thy selfe , but bee willing to see what thou dost see , and baffle not thy selfe with foolish pretences .

4. Suppose the matter be a thing doubtfull , I beseech you stand not upon points with God , to avoide covetousnesse , be generous , be farre from covetousnesse , shun all apparances of covetousnes , be noble and generous minded , keep a broad difference and a vast latitude from covetousnesse , if you would bee cleare , make it appeare , be not obnoxious to suspicion , with hinching and pinching and such basenesse , which makes others , and upon probable reason and good ground , thinke that indeed you are so ; but if you would not be tainted with this dangerous sinne , doe the contrary , be so farre from covetousnesse , that you will rather bee generously magnificent , according to the proportion of your estate , and the nature of the thing : but this is not that I intend , this is the first branch of the exhortation , that men would examine themselves ,

2. I desire that men would humble themselves , and see their corruption , and bee affected truly with sorrow for it , even such sorrow as becommeth Christians , in that humility of spirit which should bee in us , upon every taking our selvs napping in every sinne ? dost thou upon examination find thou art not free from covetousnesse ? do not thou stand on thy pantables , as they say , but make amends , humble thy selfe before God , acknowledge the basenesse and vilenesse of thy spirit , that thou art guiltie of that sinne which is abominable to God , hatefull to men , being a scorne and derision to them : and ,

3. I desire that men would reform themselvs , stay not heere , but take out a new lesson , make progresse to reformation , recover thy self , or if thou be already free , labour to prevent it , in the whole latitude , in all the three species which I mentioned in the application , in our judgements , understanding , not thinking too high of riches , in our affections , not cleaving inordinately to them , in our actions , bee not too thoughtfull and carefull for worldly things to be talking and breathing of earth continually , having nothing at all to speak of but riches . There is a part of the mouth which the naturalists call the coelum , heaven , it is the upper roofe of the mouth , there be many men which have no heaven at all in their mouths , no upper part , but all lower , talking still of those base and lower things , avoid it therefore in your talke , in your actions , and in your deeds , be not covetous in scraping in riches , having , nor saving , especially let it not carry thee inordinately either to impious courses , to trample upon God , or unjust or uncharitable towards thy neighbour , or thy self , thy bodie to pinch that , or thy soul to starve that , or to those about thee , to carry thy self injuriously towards them , in one word , set thy selfe upon reformation , against all the spices of covetousnesse .

For the further prosecution of this , to cut off all other things , I shall only propound those things that may be antidotes against this sinne , and remedies to cure this sinne : both to recover those which have been touched with this dangerous sinne , and to prevent it for the future : I take them both , and for them both there be two sorts of helpes .

1. Something habituall , to take care to furnish thy soule with , that may lock it up , and take up the roome , that there be no roome for covetousnesse in the heart .

2. Something that is actuall , to be done by a renewed act , and continually used , for the prevention and the recovering a man from it . I shall but mention the former , for those things which are habituall .

1. In generall , labour to establish thy heart with grace , for vice and sinne is never cast out kindly nor certainly , but by the introduction of that which is contrary , and that is grace : therefore if you would emptie your hearts of sinne , we must clavum clavo pellere , as they say , drive out sinne , with driving in of grace , as one wedge , if wee would get it out of a hard peece of wood , we must drive in another : so nothing can free us from sinne but the introduction of grace : what can take off darknesse from the face of the earth ? nothing in the world but light ; so , what can drive out sinne ? it must bee grace brought into the soule , otherwise a man may do , as when a man reproves a fault to amend his brother , sometimes hee casts out one Divell with another , so the only true way of driving out sinne in generall , and so this sin of covetousnesse in particular , must be by grace brought into the soule , to have a heart established full of gracious thoughts , inclinations and affections , I shall mention some more especially .

There bee foure paire of graces in particular , which are wonderfull conducing , and effectuall for the dispossessing of this Divell of covetousnesse .

The first paire ( for I shall joyne two together ) are Humilitie and Temperance , or sobrietie : it may bee some will thinke , those two bee farre off , but I tould you in the explication , that covetousnesse is sometimes in an estate of ●egencie , it is master : sometimes also it is in the estate of a servant , it waires upon some other sinne : there are two other sinnes that covetousnesse doth frequently wait upon ( when a man is not overmastered with covetousnesse , that is not his direct sinne ) there may be other sinnes that will use the service of covetousnesse , have it as a servant : to instance , covetousnesse is a servant to pride , and lust , and to intemperancie , now if a man be of an humble spirit , it will kill these lusts , a man would not aime at a high estate : for the most part men aime at great things rather for pride , because hee would beare a high port in the world , he would be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as it is said of him in the Acts , some great one in the world out of pride , that makes them scrape from this man and from the other , it makes them set upon any injurious course to advance his pride : therfore if any one would keep prided own , let him learn humility and if a man would keep pride under , that would be a good means to suppresse his covetousnesse .

2. Temperance and sobrietie is another excellent meanes to keepe under covetousnesse : if I bee a temperate sober man , and doe not affect either excesse in diet or apparell , but am content with ordinary dyet and cloaths , and to go in a sober way , what need I tumble so much in the world ? a little will serve for necessitie , all is for the back and the bellie , covetousnesse plunges a man into a thousand inconveniences , it makes them lay about them infinitely in the world , because they must live at a luxurious rate , they must goe so fine in cloaths , and have such diet : whereas it might bee as advantagious every other way ; a man might drive a trade within a lesser compasse , so contract it , it would turne to more advantage , and to his greater glory , if he made his pride exceed in nothing but in intemperancie or greedinesse after the best things , this would cleane turne the channell another way .

2. The second paire of graces , which , I would have you to fix , increase and cherish in your hearts is the due love of God , and the love of thy neighbour , and this will be an excellent weapon to keepe under covetousnesse , for if a man do love God , and love his neighbour as he ought , at least it will take him off from all basenesse of covetousnesse , hee will not be base to the service of God , pinching his soule , forbearing to allow any thing to the advancement of the kingdome of Christ , nor will he bee injurious to oppresse and defraud his neighbour , if he be not altogether for himselfe , for covetousnesse ariseth extremely from selfe-love , when a man regards not God , nor his neighbour , hee cares not whom he pinches from , so hee may advance himselfe , now the love of God and of his neighbour will be a great preservative , and there fore labour to ingraff those affections in thy heart .

3. The third payre of graces which I would have you to labour for , is heavenly mindednesse and contentednesse , if a man be heavenly minded , that his face is towards Ierusalem , towards heaven , if that be the great designe of his life ; it will infinitely keepe him off from covetousnesse , he will not stoop to those base things as rich men do , because he hath more high thoughts , and a more generou● aime , his mind is not set on the world , but on heaven . what needs he trouble himself with the cares of the world , which hath placed all his happinesse in heaven . And so for a contented spirit , as the Apostle speakes , godlinesse with contentednesse is great gaine : and for he which can frame himselfe to a contented spirit , a little will suffice , if he have but food and raiment , meere necessities , a contented SERM. III spirit can rest quiet , and not restlesly reach after great things in the world .

4. Labour to get and to cherish both faith and spirituall wisdome : it would be an excellent preservative in this case , if a man get faith , a true and lively faith , and adherence to Christ , bring Christ into thy heart , the love of Christ , and the prizing of him , and adherence to Christ , will infinitely make Dagon fall ; as Dagon fell before the Arke , so this breakes the neck of all sinnes , all will fall to the ground , and particularly this base sinne , faith in the assurance of Gods promise , that I believe the promises of God in his word , that he will not leave , forsake , or faile them in their necessaries , which are carefull not to faile in dutie towards him : this faith will bee an admirable antidote against covetousnesse .

Spirituall wisdome also is a great helpe , for the root of all the poyson is not any defect in the actions or affections , but in the understanding ; if men were wise to know the great good , and to desire what was most desirable and advantagious for them , they were then in the right way , to put themselves towards that great thing : but if men bee foolish and thinke all lieth in wealth , nothing else is worth talking of but wealth , nothing will make a man really good , which hath any feeling with it , but so much wealth , if a man be thus poysoned with these foolish conceits , he will despise and undervalue all the wisdome , and all the godlinesse , and the excellencie that is in any man , measuring all excellencie according to a mans estate SERM. III as indeed the world goes too farre this way , all Magistracie is chosen by estate , all reputation by estate , these things do secretly poyson , and as the wiseman saith , that estate will never excell in vertue , in which there is a high price set on riches : if men would get spirituall wisdome to discerne the excellency of things , and to moderate a mans selfe according to the worth of things , it would bee a good meanes to keepe backe the overweaning after wealth , which hinders the growth of goodnes , and advances covetousnesse .

There be these habituall graces , that must bee gotten into the heart .

2. I shall give you a briefe touch of the other branch . There be some other things actuall to be done , which are of great importance : I will mention all in foure steps and degrees , and but meerely name them .

1. We must watch . 2. We must pray . 3. We must strive . 4. We must meditate upon those things which may give us victorie .

1. Wee must watch against , and take heed lest we be surprized and drawn unawares to it .

2. We must also pray against it , many sinnes we fall into , because we beg not Gods assistance , if we would pray ingenuously , and sincerely , as David did , Lord incline my heart unto thy testimonies , and not to covetousnesse : if men make their daily prayers unto God , especially those which finde themselves prone thereto , as every one should do against his master sinne , it would be an excellent meanes to preserve the soule from this sinne .

3. We must strive against it , labour to mortifie these our members on earth , and this amongst the rest , we must strive continually and wrastle against this corruption , not cherish it , and make a darling of it , and cockering it , because the gaine is sweet , but because the sinne is odious , therefore we must strive against it .

4. Lastly , we must meditate upon these things which are conducible to establish the soule against covetousnesse , I will runne them over in generall because I cannot go through the particulars .

1. Consider the events of it , which I named formerly , if we did but consider how much it opposeth all good : it choakes all gracious thoughts and all the means of grace : the very word of God is choaked , when a man is brim full of this errour , then Gods word cannot enter : it opposeth and choakes all the good of nature , a man becomes like to a beast , or Tiger , he hath no bowels of compassion , a man hath no noble ingenuous thoughts in him that is covetous , hee is all blurred with dirt , and the image of God is blotted out .

2. Consider how it exposeth to all kindes of evill both of sinne and punishment : first , of sinne against God , and against his neighbour ; yea , against himselfe , he is injurious to all : and as it exposeth to all evill of sinne , so secondly , to all evill of punishment , to the wrath of God , to the scorne of men , to all punishments , in this life and the life to come , it barres a man out of heaven , and from any reputation on earth , not capable by Gods law of any excellencie , neither ( if all were well ) should be by mans law . And for those arguments , I should have propounded which our Saviour mentions in this discourse immediately after the Text , I know not any in sacred or prophane writings , where it is so admirably pressed as it is here , and in those paralell places which I mentioned before . Now there bee two steps and degrees of those arguments .

First , hee labours to beat it out of him that disturbed him .

Secondly , out of his Disciples .

First , our Saviour deales more generally with those of his ranck , he which came to disturbe him in his heavenly course : and then hee proceeds to other arguments to take off his Disciples .

In generall this he saith in this very verse , that men of great estates in the world , are mistaken , a mans life or happines consists not in riches , a man may be a happie man although hee bee not a rich man , but he cannot be a happie man by vertue of that he is a rich man , a mans happines and excellency lieth not in riches , that is the argument in generall .

And something in particular is mentioned also in the parable which is remarkable : as ,

First , riches will not free a man from cares , riches brings its cares with it : here is a rich man , his ground bore a great crop , yet hee was to studie what he was to doe , he was full of cares and thoughts what to doe , how to dispense and imploy his riches : they are so farre from emptying his heart of cares as that they fill a mans heart with new cares , how to secure them , and to dispose of them , it settles a thousand other thoughts in the heart ; so that they free not from cares .

2. Nay , it brings not so much as delight , soule thou hast much goods laid up for many yeares , it brings not a man to this , it doth not secure a man in a way of delicacie , that a man may injoy his pleasure and doe his will , which is the ground of a mans aimes , his end which he aimes at : if I had an estate I might eat , and drink , and sleep , and then do what I would , this is not the thing .

3. It doth not bring a man to wisdome , nor argue a wise man : for there is a counterbuffe to that ( thou foole ) that man that thought himselfe so jolly a wise man , because hee had so great an estate , our Saviour gives him here but the foole , it doth not put a man into the possession of wisdom , nor argueth any wisdome , to get a great estate : these are arguments in briefe of our Saviours discourse to him that interrupted him .

2. There are other arguments that he used to his Disciples , which are proper only to Christians . I shall give you but a briefe touch of the same .

There is a double care , a worldly care , and a heavenly care , our Saviour gives a touch of both , speakes something of either , for both will serve for the beating downe of cove●ous●●sse .

1. And concerning wo●ldly cares , I will tell you what our Saviour saith concerning them .

1. Worldly cares they are more then brutish , it is a senslesse thing to trouble a man with the cares of the world our Saviour shewes that the beasts are provided for by God , those that neither sow nor reape , and therefore is more then brutish to be over carefull .

2. It is altogether fruitlesse and bootlesse , there is no boote nor benefit which comes thereby , not one man by his care can adde one cubit to his life , no mans care can make him rich , it is Gods blessing , and not immoderate caring .

3. It is a needlesse care , to trouble a mans self with cares : what need a child of two yeares old take care what he should eat to dinner or supper , or what cloaths he should have ? his parents will looke to that : so it is here , God takes care for his children , what need his servants take immoderate and inordinate care ?

4. Nay , it is a heathenish care , and a faithlesse care , the Gentiles do those things , they seeke after them , it is enough for Heathens which have no God , nor any promise made to them , to be so carefull after these outward things , unlesse a man will shew himselfe worse than a heathen , he must not practise covetousnesse .

5. Lastly , it is very hurtfull .

1. It fetters the heart , and bindes that in chains , for where the treasure is the heart needs must be , it glews a mans heart to the world , and keeps him off from God : and ,

2. It hinders the passage of preparation or meeting with God , or expecting the day of Christs comming , we cannot have a glympse of his comming , or be ready to looke for him , if we be puzling here below , and thus much our Saviour speakes by way of argument against covetousnesse and inordinate cares of this life .

2. In stead of that worldly care , he expresseth the contrary , concerning the care of heavenly things .

1. It is a more easie care , and more easie gaine , in the ●1 . vers. first seeke the kingdome of God and his righteousnesse , and all these things shall be added unto you : all other things which are necessary , will come easily to us without caring : God will cast them into the bargaine as over waight .

2. A man shall have a richer bargaine , what ever other things may bring , it may a great estate , but it cannot make a man a king , nor bring us to a kingdome , feare not little slock , it is your fathers pleasure to give you a kingdome .

3. It brings more continued and durable gain . If a man have great store of money in his chests and coffers , thieves may breake in , and a thousand other things may happen , but if we have treasure in heaven , that brings gaine that we cannot loose : these are the maine things by which our Saviour labours to beat downe covetousnesse in his Disciples , and those that will follow him : there were some other things , I thought to have added .

1. From the consideration of riches it selfe .

1. That they are not so considerable , nor so desireable things .

2. They are not so beneficiall , they will not preserve a man from danger .

3. They are altogether uncertaine , riches will take their wings , when a man hath laboured all his life long to get riches , he may loose them all at a clap : souldiers , or warre , or fire breakes in , and what hast thou of all thou hadst , all is uncertaine .

4. They are exceeding unprofitable , nay , more then unprofitable .

5. They are dangerous , they breed a thousand vices , as selfe-love , and selfe-confidence : the rich man puts his trust in his riches , in his wedge of gold : so is taken off from God , it breeds pride and puffs up the minde of a man 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : so that his head stands I know not how farre above his shoulders , it breeds a great deale of licenciousnesse , men think they may do what they list if they be rich : they are farre off from God , it puts a man into a thousand evill courses , as riches are nothing considerable in them which are so greedy .

2. A competencie , or a moderate estate , ( if men would be truly perswaded ) is more desirable a thousand times . Agurs condition is the most desireable in the world , Give me neither povertie , nor riches , but feed me with food convenient for me , the best condition and the most desireable , is neither to have great matters ; it is a foolish thing to be greedy : nor on the other side to be in extremity . But a moderate and competent estate , such an estate as I have somtimes expressed , is like unto glasse in the windows , that will be the best , which although it keepes out winde and weather , yet it keepes not out the light of the Sunne , the prospect of heaven , such an estate that will keepe a man from the injurie of the world , that a man shall not bee in want , as will keepe out extremitie : that I bee not anoied with extremitie , is desireable , and not so great an estate , as will keepe out the sunne of Gods countenance , whereas a great estate may do it , it may make us covetous , and such a man is uncapable for godlines , untractable for the Ministerie : A moderate estate is most desirable thing in the world .

FINIS .