1. A wondrous strong inclination in our corrupt natures to this sinne . If our affections were not violent and headstrong , a single reyne would haue serued to haue courbed and bridled vs in . If we were not eagerly bent thereon , what should neede pikes and halbards to keepe vs off ?

2. A wondrous great danger in the sinne . If it were not a deepe and a dangerous bog , a slighter fence might haue serued , this double pale might haue bene spared . Prou. 4. 14. 15 , you haue an whole heape of prohibitions against the wayes of wicked men : Enter not into the path of the wicked , go not in the way of euill men ; auoyde it , passe not by it , turne from it , passe away . What meanes this frequent and vehement iteration , and inculcation of one and the same thing ? It serues to teach both our pronenesse vnto , and the perill in those wayes . Iust so it is here . Our Sauiours vehemencie in forewarning vs , argues the more then ordinary perill of this sinne . This double caueat argues more then a single danger therein .

3. A wondrous carefull watch that we should keepe ouer our owne hearts , that at no time they be ouercharged with the couetous cares of this life . Since our inclination is so great , and the danger no lesse then it , our watch should be proportionable to both , double and double . Some dangers are auoyded by the bare espiall , it is enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see them . But here not onely eyes , but weapons are required ; here we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not onely haue our eyes in our heads , but our weapons in our hands . The danger of the sinne and inclination of our hearts thereto being so great , here it is true , that Abundans cautela non nocet . If this which is double in precept , were quadruple in practise , it were all little and little enough .

2. Point ; the obiect of the caution . What it is wherof we must take heed & beware : take heed & beware of couetousnesse . Couetousnesse is the sin then , of which our Sauiour here forewarnes vs . A sinne , I make no question but hath often bene witnessed against in this place . Giue me leaue also to adde my testimony , that so in the mouth of many witnesses , yea of a cloud of witnesses , this truth may stand .

We haue here then a watchword against couetousnesse : Take heede and beware of couetousnesse . A sin indeed that ill beseemes , and in no wise will suite with the profession of the name of Christ . Let euery one that calles vpon the name of the Lord , & vpon whom the name of the Lord is called , depart from iniquity , 2. Tim. 2. 19. but especially from that iniquitie which hath cast vpon riches , otherwise Gods good blessings , the reprochfull title of the riches of iniquitie , Luk. 16.

Our conuersation must be as becomes the Gospell , Phil. 1. 27. But how may that be done ? Heb. 13. 5. ye haue a comment to that text . Let your conuersation be without couetousnesse . When our conuersation is without couetousnesse , then is our conuersation as becometh the Gospell .

Our conuersation ? nay our very communication must be free from it . Ephes. 5. 3. Fornication and all vncleannesse , and couetousnesse , let it not be once named amongst you , as becomes Saints . It becomes Saints to walke as becomes the Gospell ; they then walke as becomes the Gospell , when both conuersation and communication are free from couetousnesse . So speakes Paul of couetousnesse as Dauid of idols , Psal. 16. 4. I will not make mention of their names with my lips . If the name , how much more should the thing be odious ? Our conuersation ? our communication ? yea our very cogitations should be free from it . It is the brand of those brute beasts that are made to be taken and destroyed , of cursed children , 2. Pet. 2. 14 : that they haue their hearts , and so their thoughts exercised to couetousnesse .

Take we a view of all the Saints and seruants of God , whose memories , whose graces , yea and whose sinnes are recorded in holy writ ; see if you can finde me one of all that blessed company , that was euer blemished with this filth , that was euer defiled with this mire . Indeed once Noah was ouertaken with the loue of wine , neuer with the loue of the world . Once Lot was twice incestuous , neuer couetous . Once Dauid was besotted with the flesh , neuer bewitched with the world , but euen in the top of the worlds happinesse acknowledgeth himselfe a stranger and a pilgrime , 1. Chron. 29. 15. Once Peter denyed his maister , but yet it was not the loue of the world ( for he had denyed that before he denyed his maister , in forsaking all , ) but the feare of the world that caused him to slip into that sin . Zaecheus indeed before his conuersion had bene a couetous pinching prolling publican ; but no sooner doth he take Christ by the hand , but the first thing he doth is to shake hands with his couetousnesse . Christ that hath bid vs beware of it , will much more himselfe take heed and beware of dwelling in that heart , where that sinne dwels . If he whip not this money merchant out of the temple of our heart , it will keepe and barre out him for taking any possession there .

Now what , thinke we , may be the reason that these forenamed Scripture-saints , though they had their other both infirmities and grosse sinnes , yet were still free from this ? Seemes it not to aduise thus much ? That grace and religion may better stand with once-acted adulterie , incest , and drunkennesse , then it can with that habituall iniquity of couetousnesse ? Dauids adulterie , Noahs drunkennesse , Lots incest , these were actuall sinnes but once acted , they were no habituall euils in them . A man may fall into these sinnes , and yet not be an habituated sinner . But a man cannot properly be couetous without an habitual continued euill disposition of the soule . Now this is a sure rule , that grace may stand with some actual though grosse sinne , being but once slipt into ( though but one actuall sinne doth shrewdly wound and weaken grace : ) but whether grace and a good heart can stand with a continued habituall wickednesse , there is the question , if so be a question .

Hence haply therefore hath it bene , that diuerse of the Saints of God when they haue bene to iustifie their integritie , and make good their reputation , haue euermore bene especially carefull to free themselues from the imputation of this sinne , and haue shaken off not this dust , but dirt and filth from off their hands and feete . Thus Samuel in his apologie , 1. Sam. 12. 3. So Ieremie , Ier. 15. 10. Wo is me my mother , thou hast borne me a contentious man that striueth with the whole earth ; I haue neither lent on vsurie , nor men haue lent to me on vsurie , yet euery one doth curse me . Well he thought they might haue cursed him , had he bene guilty of that cursed sinne ; but he shewes the worlds iniquitie by his owne honesty , and his owne honesty in being free from the fruits of that sinne of couetousnesse . So Paule Acts 20. 33. I haue coueted no mans siluer , nor gold , nor apparell . Now why purge these men rather from this then from other sinnes ? why purge they not from adultery , whoredome , drunkennesse ? but specially , and in a manner from couetousnesse ? Surely because full well they knew , that of all other sinnes this is that which most staynes and blemisheth good report and honest reputation , and standeth in greatest opposition to the life and truth of grace .

For where this sinne getteth head , it eateth out the heart of grace , by eating all grace out of the heart . While some haue lusted after money they haue erred from the faith . 1. Tim. 6. 10. Nay they haue not stayd there , but haue fallen from the faith . 2. Tim. 4. 10 , Demas hath forsaken me , and hath embraced this present world . It so fares with earthly minds as with the earth in which are the mines of siluer and gold ; of all earths they are obserued to be the most barren ; and of all hearts such are the most fruitlesse , the most gracelesse . Therefore in the parable the cares of this life are compared to thornes ; thornes choke the good seed . As well may a man looke for an haruest in an hedge , as for grace in a couetous heart . These couetous desires are the seuen ill-fauoured empty eares that eate vp the full and good eares . These are the caterpillers , and grashoppers , the canker and palmer wormes that consume the greene herbe of grace in the field of the heart . The dampes of the earth do not more quench fire , then the loue of the earth dampes grace . And indeed no wonder that this sinne is such an enemy vnto grace ; for it is an enemy vnto , and a scorner of the meanes of grace , the preaching of the word . Ezek. 33. 31. They sit before thee , and they heare thy words , but they will not do them . What was the reason ? Their heart runneth after their couetousnesse . But that is not all , behold yet a greater abomination then this . It teacheth men not only to disobey , but to despise , and mocke at the word . Luke 16. 14. And the Pharises also who were couetous heard these things , namely our Sauiours Sermon against the seruice of Mammon , and what was the successe ? And they derided him . Couetousnesse is a profane sinne that seateth a man in the chaire of pestilence , in the scorners pew .

We find a prohibition , Pro. 23. 6. not to eate of a couetous mans bread . A reason is secretly couched in that epithete there giuen him : Eate not the bread of him that hath an euill eye . He hath an euil eye , which makes him wish a man choakt , when he bids , much good may it do him . Such euill and counterfeit welcome should make a man take little pleasure in table-friendship and familiarity with him . But yet there is a greater reason then this , that should make vs shy of his conuerse , namely the feare of the defilement of his pitch . Couetousnesse is a defiling sinne , Marke 7. 21. 22. Thefts , couetousnesse , these come from within , and defile the man . Yea it so defiles , as that in that regard we should auoyd ouer familiar conuerse with him . And vpon this ground doth Paul forbid eating his bread ; 1. Corint. 5. 11. If any man that is called a brother be couetous , with such an one no not to eate .

The world would faine hold that doctrine of veniall sinnes still ; and though Popery it selfe which first hatcht that distinction , do ranke this amongst their mortall sinnes , yet would men haue it but a veniall triuiall offence . For a man to be an adulterer , a fornicator , I hope the world is not growne to that desperate passe yet ; but I may adde , to be a swearer , and a drunkard , these are counted , and indeed they are heynous abominations . But for a man to be couetous , this is slighted ouer as a matter of nothing . I he ordinarie language of the world is , He is a man somewhat with the hardest , a little with the nearest , a little too much for the world , but yet a maruellous honest , a wondrous good man . Now in good truth were it not ridiculous to say so of a thiefe ? of an adulterer ? Why not then as ridiculous to say so of the couetous ? For as honest a man as the world makes him , yet God still rankes him amongst the most heynous and transcendent transgressors . Besides those places , Marke 7. 21. 22 , and Ephes. 5. 3. 5 , consider these two places , 1. Cor. 5. 11. 1. Cor. 6. 9. 10. In both which places ye shall find the couetous in the middest of the throng crowded vp on both sides with fornicators , idolaters , sodomites , theeues , drunkards , reuilers , and extortioners . God would let vs see by his companions with whom he sorts him , what to thinke of his honesty . Nay yet to helpe the matter , and to let you see the full honesty of this sinne , note it , and with horrour note it you that are guiltie , that the Apostle makes it a Symptome , and signe of a reprobate sense . Twentie and two of them are there in all , and this is set in the fourth place , Rom. 1. 29. Wherefore God gaue them ouer to a reprobate minde . But how appeared it ? Being filled with all vnrighteousnesse , fornication , wickednesse , couetousnesse . Thus how light and slight soeuer this sinne be in the worlds esteeme , yet behold how weightie and ponderous it is in the ballance and scales of the Sanctuary .

I doubt not but most mens iudgements will subscribe to this truth , but conscience is not so soone wrought to obedience , and the truth will sooner be confessed then practised ; therefore to bring men to the practise of this confessed truth , I will commend to your Christian considerations these three particulars .

1. What couetousnesse is . This is a point so much the rather to be enquired after , because though a couetous man will acknowledge couetousnesse to be a sinne , yet by no meanes will he acknowledge himselfe to be couetous . So that a man may say of the couetous man as Luther speakes of an hypocrite , that he is tale monstrum quod est simpliciter impeceabile , a sinlesse kind of monster that by no meanes will be borne downe to be guiltie . An adulterer , a drunkard , a swearer , these sinners and sinnes are easily discouered , easily conuinced , these openly weare Satans cognisance , these are palpable impieties . But this , it is a sculking iniquitie , it will needs be a vertuous vice , a gracious sinne . Paul hath a phrase , 1. Thessal. 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , coloured couetousnesse , or as our new translators , the cloke of couetousnesse . It is a colouring , and a cloking sinne . It is a sinne that weares the cloke and liuery of thrift , prouidence , good husbandrie , honest care for a mans owne , without which a man is worse then an infidell . It is fit therefore that this false colour and complexion be washed off , and that this monster be vncloked and vncased , that his euill fauoured , but naturall lineaments , may appeare .

There be two words then in Scripture which seeme to expresse the full nature of this sinne .

1. Some define it by the first , to be a desire of hauing more . But yet with their good leaues I desire to haue somewhat more in the definition thereof ; for euery desire of hauing more is not couetousnesse . A man may pray Agurs prayer without couetousnesse . A man in a low and meane condition may desire of God with condition to haue his estate bettered , and yet not be couetous . Others therefore adde , and make it to be an inordinate desire of hauing more , by vniust and vnlawfull meanes . But that is too fauourable , for then should none be couetous but vniust getters of goods . A man may be couetous , and yet get his goods without fraud , oppression , and cosinage . Therefore not to trouble you with many , me thinkes that of Augustine hits the nayle on the head aboue all Auaritia est plus velle quàm sat est . Aug. de lib. arb. l. 3. c. 17. Quid est auarum esse ? Progredi vltra quàm sufficit . others : Couetousnesse is the desire of more then enough . To desire beyond the bounds of sufficiencie , to seeke for more then a man may pray for , Giue vs this day our daily bread , to seeke and labour for superfluities , this is couetousnesse . A man , I take it , may be said to haue enough , when he hath such a portion Tantum autem sat est quantum sibi exigit naturae in suo genere conseruandae modus . August . and sufficiencie of these outward things , as that he hath wherewith to liue plentifully , as also both to traine vp his liberally for the best imployments , and to leaue his liberally according to their callings and conditions . I thinke such a man may be said to haue enough , and what is more is of sinne . No sooner doth a man steppe ouer the hedge and pale of sufficiencie , but he is presently in the wide , wilde , and boundlesse champian of couetousnesse .

2. The second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the loue of money . And thus a man may be couetous in the inordinate loue of that which he hath , though he go not beyond the limits of sufficiencie . There is a couetousnesse in scraping , that may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and there is a couetousnesse in holding , that may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is a couetousnesse in rapacitie , that comes from a desire of more then enough . There is a couetousnesse in tenacitie , that comes from an immoderate loue of that we haue . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a large paw to get and gather more then enough . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is like the man in the Gospell with the withered hand , whose sinewes are so shrunke vp that he is not able to reach forth his hand to any worke of pietie or pitty . The first is more properly the rich mans couetousnesse ; with the second may a poore man be couetous . I am not so precise in my distinction , but that these two may be confounded ; for indeed the first cannot be without the last , though it be possible the last may be without the first . So that lay both these together , and we haue the nature of this sinne . It is an inordinate loue of , and a desire after these outward things beyond the bounds of sufficiencie . Now besides the inward , pestilent , and venomous nature thereof , there be certaine outward symptomes , in which as in so many plague-sores it breakes forth and discouers it selfe . They among many others are these :

1. That Ioh. 3. 31. He that is of the earth , is of the earth , and he speakes of the earth . His breath like a dying mans is euer of a strong earthy sauour . His language is , Psal. 4. Who will shew vs any good ? Corne and wine , sheepe and oxen , marketable and merchantable commodities are euermore the subiect of his discourse . It is euer market , and exchange time with him . Seldome or neuer with the vertuous woman , Pro. 31. doth he open his mouth with wisedome , neither is the law of grace in his lips . That looke as it is said of the righteous man , Psal. 37. 30. 31. The mouth of the righteous will speake of wisedome , and his tongue will talke of iudgement , for the law of his God is in his heart ; so may it be said of the couetous , His mouth will speake of worldlinesse , and his tongue will talke of earthlinesse , for the loue of his god is in his heart . There is earth at his heart , and his very breath smels of it . Their Egyptian garlicke which they haue swallowed riseth in their stomackes , and makes them to belch , and to bring vp a filthy stinking vnsauourie Nam si sacrificem summo Ioui , Atque in manibus extateneam vt po●riciam : interea loci , Si lucri quid detur , potius rem diuinam deseram . Plaut. in Pseudol . breath .

2. He keepes a court of Faculties in his conscience , he can giue himselfe a Dispensation to be free from any dutie of Gods worship and seruice , if it be to serue his owne turne . He is none of your precise Sabbatarians . He scruples not to lose Sermons , to trauell to shew and sell his wares as well on the Sabboth as other dayes . It is no trouble to his conscience to bargaine and barter vpon the Sabboth as familiarly as vpon any other day . He esteemes his country Church euery whit as great a conuenience as the Citie Exchange , where he may meete many of his neighbors , and dispatch many businesses at once without a further trouble of going to their seuerall houses .

3. He is sometimes homo omnium artium , a man of many callings and professions , he will haue an iron in euery fire , an hand in euery businesse , and euen ouerloades himselfe with a multitude of employments . He will needs be a temporall pluralist , will haue as many farmes as he hath fingers , will be a Minister and a Physition , a citie merchant , and a countrey farmer ; and so pesters and clogs himselfe with a multitude of businesse , that he hath but a little time for sleepe , and none at all for God , but what his couetousnesse to saue a tweluepenny mulct will affoord him .

4. He is sometimes againe a man nullius artis , a man of no calling . He giues ouer his multitude of farmes and employments , not out of conscience , but out of a desire of greater ease and security . For conscience though it forbid encombrance , yet it requires employment . But he flies from one extreame to another , from many callings and employments to none at all , and betakes himselfe to a course wherein he may liue with lesse faith and greater security . From hyring of farmes he falles to letting of money , and so comes to be of the number of those men , of whom if ten in an hundred chance to go to heauen , yet an hundred to ten are sure to go to hell .