Tentations their nature, danger, cure. The third part: by Richard Capel, sometimes fellow of Magdalen Colledge in Oxford.

TENTATIONS : Their Nature , Danger , Cure . The third PART .

WEe are now in this third part to treat of such Tentations , as doe not use to stare in the face of common Christians : but of such Tentations as startle the consciences of such Christians as are now 1 Cor . 2. 6. Inter imperfectos nonnulla ▪ obtegunt , nulla mentiuntur . Aug. de vera relig . c . 28. perfect , as Saint Paul cals them in one place , and become Spirituall in some great degree , as hee meanes by that terme in 1 Cor . 3. 1. another place . For when a man comes once to be very spirituall , to have an eye to see , and a sense to feele such things , which before hee made no care of , then his heart will ake at some faults , and his soule will smite at such things , which before he used not to see to be any sinnes at all ; or if he did , yet he felt no great bitternesse in them . Paul , because hee had much grace , and was in comparison of many now ( as it were ) all conscience , and his conscience was ( almost ) all tendernesse , a seeing , a speaking , a feeling , and a smiting conscience , therefore hee did cry out for ordinary scapes , O wretched man , a body of sinne , a Law in my members : So Rom. 7. 14. I am carnall : What , simply ? No , but he had a quicke eye , and saw too much flesh in himselfe : sold under sin : What a slave to sinne simply ? No , no sinne raigned in him , but sold in respect of his flesh , and in respect of his feeling , he felt abundance , it even wearied him out . Ahab sold himselfe to doe evill . Paul was sold under sinne , hee did not sell himselfe : Ahab sold himselfe to sinne , Paul was sold under sinne . All this cry was not because his sins were so great , but because his heart was so good , and for that he had an extraordinary conscience of his owne . And thus it is ( in our measure ) with some now , who because they are come to be very heavenly , and exceeding spirituall , they finde great trouble for such matters , which others ( though otherwise good people ) make little or nothing of . But before we come to mention any particulars by name ▪ I will first speak of an head or two , under which lye many branches .

CHAP. I. Of lesser sinnes .

IT is false divinity for a man to call any sinnes little , simply and without comparison . Sinnes cannot bee little to him that thinkes them little . But yet it is so , that some sinnes in relation to other sinnes , are farre lesser ; and so some are great , and some are little . In this sense there are degrees of comparison in sinnes and sinning ; & some have gone about to tell us which is the greatest sin of all , but which is of all sins the least , I do not find that any man hath beene on that argument . 't is enough for us that some sins are a great deale lesser than others , and the same sinne is lesser in one , and at one time , than in another , and at another time . And these lesser sins , when they be of the least size of all both for matter and maner , yet they may and will make a foule cry in the consciences of some men , who are come to that measure Saint Paul speakes of , Eph. 4. 13. Wherefore , first we are to doe our best to avoid them ; simply to bee without them we cannot , but yet we are to stand as free as may bee : and to that end consider but these things :

1 That the least that is , is sinne , forbidden by the great God , and that on paine of damnation , and cost Christ his pretious blood . No sinne , be it ever so little , but hath in it all the nature of poyson . It is killing , it is damning . Be it but a penny , yet it hath the superscription and image of the divell on it . It carrieth guilt enough in the mouth of it to damne all the soules in the world , in case all the soules in the world were guilty of it . And what if Saint Paul put it on 1 Cor . 6. 9. great sins , that they shut us out of heaven ? yet the least sin hath in it enough to doe the deed . His meaning is , that such great sinnes use not to be where grace is ; and when they bee done by such a man , they doe turne away from him the light of Gods blessed face , cast for a time a cloud upon the countenance of the Lord , and they do distresse the heart of such a sinner with a terrible feare : but 't is not so ( ever ) with lesser sinnes , because they may and doe use to scape a man without his allowance , and God useth not to shew himselfe in his displeasure against such sinners . Lesser are damnable , in and of themselves : greater sins are not onely , but yet chiefly , the sinnes which doe draw out the anger of God ; so that we are to beware most of great and foule faults , the great transgression , Psal . 19. 13. But yet small debts are dangerous , and so are many , nay one small sinne ; and sometimes there is the more danger , for that we thinke there is no danger . And such sins , of which wee use to say , it is but a little one , we are more apt to allow , and consent unto , than to greater , and then , when such a sinne is so committed , and after it is committed , so allowed , there will follow in a tender conscience a maine out-cry . This being a common practice with the divell , to make us make too little of a little sinne , when it is to be done or while it is a doing , but after to make us make rather too much , than too little of it . Consider then , not so much what it is which is forbidden , but who it is that forbids it , and why , and what is like to become of it : when Satan saith , Doe it , because it is a little sin , Answer , No , I will not do it , I dare not doe it ▪ because it is a sin , and God will be very angry with me ( nay , say , I will not do it because it is a little sin , and God will be very angry with me ) in case I prove Luk . 16. 10. unfaithfull in a little , especially if it bee not a thing done in Psal . 116. 11. hast , and I have time to ponder on the matter : I must not ; it is a most unfaithfull thing to breake with God for a little . Little sins carry with them but little temptation , and then a man shewes much vitiousnesse within , when he sins on a little tentation . 't is divellish to sinne without a temptation , 't is little lesse than divellish to sinne on a little occasion . Many times the lesse the temptation , the greater the sinne . Sauls sin in not staying for Samuel was not so much in the matter ; but it was much in the malice of it , and cost him deare . Say , the guilt is not little when we therefore sinne , because the sinne is little .

2 Secondly , let us not bee made such children , as to thinke that wee shall avoid some greater sinne by yeelding unto some lesser . For a lesser makes way for a greater , and a lesser sinne thus chosen and yeelded unto , is greater and worser than the great sinne , had we fallen into it without such choyce ; a lesser sin allowed being guiltier than a greater sinne not allowed . Neither is it a little sinne to commit a little sinne , because it is a little sinne . Againe , in case wee give way to a lesser to avoid a greater , in the course of our corrupt nature we are in the way to doe the greater , and in the course of Gods justice wee shall ( a thousand to one ) fall into the greater . For if we commit one sinne to avoyd another , it is but just wee should avoyd neither . Let us rather say , sin is not cured nor prevented by sinne . Do not once thinke to avoid a greater sinne by it ; if thou shouldest , yet this little sinne is little to thee no longer , but the wrath is great , and the danger great , and 't is ten to one , that if we will fall into the lesser , we shall fall into the greater , we having not the law in our hands to keep off sins as we please .

3 Thirdly , bee not deceived , so as to thinke , and say , It is but a little sinne : or , They bee but small , and it is not possible to avoid them . Take them together , and it is not possible but wee shall sinne some sinnes while we are heere . 1 Joh . 1. 8. If we say wee have no sinne , we deceive our selves , and the truth is not in us . He saith not , and Hoc non tantum humiliter dicitur , sed eriam ve●aciter : poterat enim Apostolus dicere , Si dixerimus quia non habemus peccatum nos ipsos extollimus , & humilitas in nobis non est : Sed cum ait nos ipsos decipimus , & veritas in nobis non est , satis ostendit , eum qui se dixerit non habere peccatum , non verum loqui , sed falsum . Conci● . Mil●vit . can . 6. humility is not in us , but , and the truth is not in us , to shew , that he that sayth he hath no sinne , speakes not truth . But set them downe one by one , and 't is easier to avoid this , or that lesser sinne , than a greater . Simply not to sin we cannot ; but name this or that sinne , and we may avoid it . As not to eate at all we cannot : but not to eate of this , or that dish we may . Grace within may , and ( if we would ) it would keepe us easier from lesser infirmities , than from greater sinnes . The reason why we are not kept from lesser , rather than from greater , is not because that grace in us may not do one with more ease than the other , but because first , God he it is who doth by his actuall assisting and preventing grace keepe us , and not our habits of grace within , ( in , and of themselves ) and therefore one reason of this is , because he will , and doth suffer us to fall into lesser sinnes , but will not suffer us to fall into greater . So we have in Deut. 18. 14. These Nations which thou shalt possesse hearkened unto observers of times , and unto diviners , but as for thee , the Lord thy God hath not suffered thee to do so . It was not because they were better to God than the Nations , but because God was better to them . And God doth suffer us to fall into lesser sinnes , rather than into greater sinnes , because lesser sinnes use not so to disturbe our peace , as greater sinnes do ; wee having our discharge for them in our generall pardon of grace .

Secondly , we fall into lesser sinnes , rather than into greater , because wee do not take that heed of lesser sinnes which wee do of greater . We are foolish in this , and doe thinke that lesser faults are venial , and do not deserve hell : and on these grounds it is , that we hold out against greater , but not aganst lesser sinnes , albeit in and of it selfe it is easier to avoid the lesser ; only lesser slips being very many , we doe not eye them so as wee might : againe , we pray more against great temptations than against lesser . For we dreame , that of our selves we can resist the smaller and weaker temptations ; whereas 't is out of our power , without Gods speciall grace in a spirituall and gracious maner , to resist the least motion that is . We must then be at it , and keepe our spirits waking , and know that as wee ought , so we may with weake graces preserve our selves from lesser sins . In a word , all in generall are not Durand l. 2. D. 42. q . 2. evitable : for while Reason is in her watch against one motion , another on a suddaine steps in , and surpriseth a man ere hee is aware ; but when they come one by one in single , it is easier by farre to checke a lesser than a greater motion , as being more avoidable .

Thus much for the meanes to avoyd lesser sinnes . Now a word or two how to get off the trouble of minde that falls on the Conscience of a spirituall man for lesser faults .

1 First , thinke it to be a blessed trouble , when we can finde an aking Conscience for lesser evills . It shewes that we are very tender , and that wee have much grace , a great deale of the spirit , much light that can see them , much life that can feele them , and can make much of that which others make nothing of . This trouble is mixed with joy , and it ends in comfort , sith it brings us to the maine ground of all comfort , that is , that wee are in the state of grace . Bee thankfull that thou hast a Davids heart , that can smite thee for a lap of Sauls garment : that thou hast a Pauls Conscience , that can cry out and call himselfe wretched man , and sigh after death , not for greater crosses , but for lesser sinnes . This is a sure testimony of faith : onely wee must see that it be not in hypocrisie , that we do it not in partiality . This were to straine at a gnat ; and wee may know , that we doe not swallow a Camell , if wee straine at a Camell first and most , and then straine at Gnats : Thus if we do , happie we that have such troubles in our consciences , because such troubles breed and feed heavenly comforts : and what if troubles arise many together , for many lesser leakes in our soules ? yet they do not exclude comfort quite , they do onely suspend it for the present : and how suspend it ? not in regard of the roote , but of some fruite : as a sicke man is setled , because he hath and knowes he hath the possession of his estate , albeit for the present he have not the fruition . Right so , such doe mourne , and they are blessed . Blessed are they that {αβγδ} i . e . as men do at funeralls , Zach. 12. to . as one mourneth for his only sonne . mourn . And why blessed ? what ? have they comfort ? No , but they shall have , they shall be comforted : they are blessed that do mourne , not because they mourne , but because their mourning is some cause , and a signe , that they shall bee comforted . A man then may be a blessed man without comfort in hand as long as hee hath it in hope . A man should not for any thing desire to have his Conscience to passe over lesser faults , without some cry and some touch ; it being our infirmity that in troubles of heart we use to cry too much for greater , too little for lesser faults : yet ( saving some frailties in the manner of our trouble of minde ) this trouble of heart is ( not indeed an happy thing , but it is ) an happy signe .

2 Secondly , wee must not judge of the sinne altogether by the trouble we feele , for we are troubled more with horrours sometimes for lesser sinnes , than for farre greater sinnes , Durand . l. 4. D. 33. q . 2. because we have a greater inclination to one sin than to another : and as the Arist . de anima . l. 1. c . 2. Philosopher observes , it is from the body , and the temper thereof that some weaker passions and affections move us more than some stronger doe : wherefore our trouble must not be our judge . It follows not , this sinne doth trouble mee least , therefore it is the least sinne ; this doth trouble mee more , therefore it is the greater sinne : but we must judge of the greatnesse and littlenesse of sinne by the word , and we must doe what wee can , that our trouble come chiefly from the right light of our mind , and not from the humour , the inclination or disinclination of the body : next , that our sorrow and trouble carry some proportion to our sinnes : and lastly , that we turne our sorrowes upon our sinnes , to crucifie them , because they so crucifie us ; and then , when wee finde that our little sinnes grow lesse and lesse , fewer and fewer , our trouble stands , and runnes right , and wee are happy men when our sins cure themselves , when they eate out their owne guilt and strength . There is no sinne so little but it may grow lesse , and he is in the right who findes this use of his troubles for lesser sinnes , that they weaken under his trouble , and weare away daily . Thus little sinnes hurt not ; but when they are seen and allowed , they hurt and damne : and I thinke some are in hell , who never committed such great sinnes , as some have done , who are now in heaven .

Lesser sinnes are of two kinds ; First , Arist Eth. 1. 7. c . 7. of precipitaney and hast , when a man ere hee can consider the matter , is on a suddaine by imprudencie hurried away with some passion , and is in some sin ere he is aware : So he , ( I said in my HAST , all men are liars . ) Secondly , of infirmity , when a man wrestles , and hath some time to fight it out against evill motions : but for want of breath and strength , falls and is as S. Paul was , in some Rom. 7. 23. Captivity to the law of sinne . This is worse than the former , because here a man hath while and space to looke to himselfe , but in the former all is in an hurry ; hast doth it , and marres all , and there is no time for one to bethinke himselfe : and sins of infirmitie having more of our nature , are more hard to cure , than sudden hasty sinnes of precipitancie ; but both are lesser sinnes , and our point is meant of both .

CHAP. II . Of sinnes of Omission .

WHen a man is come to some height of grace , then he is wringed in his Conscience , sometimes for doing his duties so poorely , and sometimes for not doing them at all : It is an argument of a brave spirit to have an heart to ake , and to finde ones blood to rise for omitting duties ; and that not for custome , as boyes , who finde something within , when they passe their set times and formes of prayer , but when t is out of Conscience . To mourne over our soules for sinnes of Commission is not so much , sith sinnes of Commission do more quickly , and more sharpely checke the Conscience , than sinnes of Omission : for that in sinnes of Commission there is both an act , and a defect ; but in Durand . l. 2. D. 36. q . 1. n . 4. sinnes of omission there is a defect onely . Againe , sinnes of omission are against an affirmative law , which doth rather shew us our duty than checke us for vice . And lastly , sinnes of commission doe presuppose the omission of some duty . Wherefore it is a note of a judgement rightly and clearely informed , and of an heart excellently steeled with grace , when wee cannot finde quiet after omitting duties , but are grieved at the very heart when a duty is omitted ; and that chiefest of all , when we finde little feeling in the very doing of such duties . Now if we dare not omit duties , and when through infirmity we doe passe them over , our hearts are in a chafe for it , it is a signe that all is very well with us within : and chiefly in case wee doe finde our conscience complaine for the omission of duties , which nature doth not convince us of , but they are duties onely because the Word saith so , and wee know them to be duties because in the Word we finde them so . Here now if wee can feele trouble because wee omit the reading of the Word , the hearing of a Sermon , our dutie in prayers , and in the Sacraments , beleeve it , it is a signe of a sound minde , of much grace , and of some growth in vertue . But in case wee can take it to heart , that when wee do do our duties , that we do them no better , in no better manner ; that we read the Word so cursorily ; we pray indeed , but it is so coldly ; wee receive Sacraments when time serves , but it is but in forme , and for fashion : now I say , if we can weepe within , and that betwixt God and our selves without a witnesse , not onely for non-performance of duties , but for our unmannerly doing of them ; beleeve it , this shewes not onely that such are holy , but very holy , and passing good men and women . Albeit troubles for omission of duties be a good signe , yet hee doth not best still who hath least inward trouble , but who hath least cause ; and therefore wee are to beware , that we draw not needlesse troubles , nor spirituall brushes on our selves ; attend and watch over our soules , that when the heart calls , and God calls , we do set about such duties as conscience doth require . As wee must not make duties where God makes none ; so wee must not omit , and skip over such lessons as God doth command us to performe , lest God smite us with some pang of unbeleefe , as he did Thomas Didymus , for being absent but once from an holy meeting of the Apostles , ( I thinke ) on the Lords day . We do not know what may come of it when we misse a dutie , 't is to be expected that the next will be to fall into some sin of Commission . Omission of our diet will breed diseases , so will omitting of duties breed noi●ome matter in the soule , and make worke for hell , or for the ●hysician of our soules . We must dye the death , or take some ●trong physicke . Naught is like ●o come of it when we seeme to make conscience of committing sinnes , but not of omitting du●ies : one being an offence against God as well as the other . Let us then see to our matters , that wee doe what is required , because it is required , and as it is required , and when it is required , and then wee shall have peace within : and when we have done our best , such is our frailty , that many things will scape us , and wee shall through hast or heedlesnesse step over many a dutie ; but if wee feele remorse and trouble of heart , we are in a good and excellent estate , very spirituall : onely we must beware that we rest not in our trouble , and thinke that that is all , but wee must goe farther . A sinfull thing it is , when wee have omitted a duty , to thinke to make all amends with Go● and our consciences , by passing thorow the fire of some biting anguish for it : as though this inward bleeding had some merit in it . No , no , it must bring us farther : our troubles must draw us up to Christ . Wee must repent , and be truly and heartily sorry that we have broken with God , that we have not kept our selves up in doing our duties and even vow unto him to bee more strict that way against another time . Grieving without repenting , and repenting without obeying comes to little . And for that we are more apt to omit duties than to commit sinnes , wee are to use the more care , that wee hold fast our resolution to performe our obedience to God , to omit nothing for any mans pleasure which God would have us doe . In no case we are to doe an unlawfull ●ct for feare , or favour , or at the ●ommand of man : but for du●es we may upon the interposi●ion of authority sometimes ●mit some things lawfull , but ●hen they goe not for duties to ●e done at this time : and some are alwayes sicke or crazie , and ●annot doe duties in publike , ●nd of necessity must omit ma●y duties in private : this is a crosse , not a sinne , thus to omit duties ; which wee doe not , because : by reason of weaknesse we cannot do them . God doth by sicknesse call such to a more excellent dutie , which is to suffer crosses and sicknesses with patience , when it is not because we will not , or care not , but because we cannot . The not doing of the duty is a crosse , and not a sinne ; wee must then see to it , that we do not slubber over duties , and care not how they bee done , so they bee done : for hee that doth duties the next way , the next will be , hee will not do them at all ; and when we come to omit duties , wee must and will , and shall commit sins . So the issue is , that when it is a duty , and a duty to be done now by us , wee forfeit our peace in case we doe omit the least thing that is : every tittle of Gods Law being better worth than all the world . Wherefore for what is past mourne and spare not , but not as men without hope . The pardon is ready , and was made in Gods minde before we were ever made . We might die in our sins the while , if when we have sinned we were to stay the providing of a pardon . Chyrurgians have some generall plaisters ready to clap on on a suddaine , lest the patient dye ere he can make and provide his salve . God in Christ hath all plaisters and pardons ready made and sealed : he still offers , 't is but for us to come and take the offer . Assoon as a duty is omitted , and the wound begins to ake and fester , away to God , make peace with him , and all will end well . Sometimes wounds trouble us at first : sometimes againe we feele nothing while we are hurt , we cannot tell whether we are hurt or not ; but after the wound payes us . And so it is in sinnes of omission ; at first , when it is omitted , we ayle nothing , feele nothing : but when we pause , and blow upon it a while , the pang of a tender conscience will come upon us , and we shall finde it bitter . Wherefore goe on without interruption , lose not a stroake . The more we fast , the longer we may : the more wee omit , the longer we may , and shall still , except we returne . Oh returne , give not over so : Sathan doth not meane it shall end thus . Let us get our pardon , make our peace , doe our first workes with advantage . Declining will steale upon us . Lose not a meale . Do all that wee are to doe with all our heart . Doe what we doe , not onely to stop the mouth of conscience , but to stop Gods mouth . Doe all for matter ; for manner in obedience to him , because he saith it , because hee will have it so : then use our selves to it , and use is a gteat matter ; and wee shall finde when conscience and custome come together , it must bee a great matter which must put us by . And when it is rather weakenesse than negligence which doth occasion a default , our peace will hold , the quiet of our minde will not cracke . Not but that the least omission of the least duty that is , is a sinne , but it troubles not , because we have a pardon of course for daily weaknesses , included in that genetall pardon which we have upon our generall repentance . And here wee must see , that our peace for such infirmities do result out of our generall acquittance , wherein all sins are contained , though none in particular named : and not because wee thinke them to be but veniall sins , & have a Pope in our belly , which makes us thinke , that they do not deserve Gods anger . And in some others there is a quiet , because they judge of sin and desert by nature and not by Scripture , and doe conceit of God as of men ; and because men do passe over light abuses and petty matters , therefore God also doth ( thinke they ) not count of them : but this is foolish divinity . For man is no way bound in justice to proceed against abuses offered him ; and therefore small matters doing him no sensible hurt , he may and doth passe them over : but God hath tied himselfe in justice to enter his action against the least sinne , and in law the penalty is hell . Besides , man being under a law stands bound to skip over such offences against him , but God is under no law of any Superiour , but hath onely bound himselfe selfe by a law of his owne justice of his owne making to proceed against all sinnes , except he have satisfaction made him . The right is , that when we feele no grudging for such daily infirmities ( after all care had and used ) it is because they doe not stagger , nor cause us to doubt of our right to that great and generall pardon , written for us in blood ; in the blood of the Lambe . Thus we see what our care is to bee , that wee omit as few duties as we can , and as seldome as 't is possible : wee see also what our comforts are to be , in case wee fall into omission of a duty ; and wee smart for it , to wit , it is a proofe of our faith ; a worke of grace , and wee shall come out in better case than ever , and wee shall bee more curious in observing , and carefull in doing our duties ever after .

Next , beware of delaying . I del dyed not ( saith David ) to keep thy Commandement ▪ Psal . 119. Delayes bee dangerous ; our hearts will coole , and our affections will fall downe . It is good then to be doing while it is called to day , while it is called now . Now , now , now , saith David , Psal . 118. 2 , 3 , 4. There be three nowes , and all to teach us , that for ought we know now or never , to day or not at all , while the heart strikes , else our irons will coole . Sathan hath little hope to prevaile should he put us to omit our duties quite when the clocke strikes , and therefore his skill is to urge us to put it off till another time , as fitter and better : Do it anon , next houre , next day , next weeke ( saith he ) : and why not next yeare ? Hereafter ( saith he ) it will be as well as now . This he saith indeed , but his meaning ( by hereafter ) is never ; and hee that is not fit to day hath no promise but he shall bee more unapt to morrow . We have neither God , nor our owne hearts at command : and when we have lost the oppotunity , God to correct us perhaps will not give us affections . The cocke within shall not crow to awaken us , the Sunne shall not shine , and then we are in danger to give over quite ; and if we come once to a totall omission of one duty , why not of another , and of another , and so of all ? and then farewell to us .

Againe , omission of duties will bring us to commission of the sinne that is contrary to that duty . Men do sin and scandall , ( Ps. 119. 11. ) Why ? because the Word is not in them . They killed Christ : Why ? because they received not his Word , Joh . 8. 37. And wee feele that sinnes committed will give a fearefull blow to our consciences . Then he that would not come to that penance , as to be put to it in the court of his owne conscience for committing of sinnes , that man must see to it , that he doe not omit duties ; or if he doe , yet let him see to it , that he make all well againe presently ; else the next will be , that he will , and must , and shall fall into the commission of sinne . The summe is , he that will not commit sinnes , let him not omit duties . First , God will scourge omitting of duties with suffering us to commit sinnes , and so we shall sinne . Secondly , omitting duties weakens us , lets Sathan in , and corruption out : and so we will sin . Thirdly , makes . God in his justice to give us over ; and so we must sinne . Lastly , when we have an extraordinary occasion come in , it is lawfull to omit for a turne or so ; the doing of ordinary duties : only we must take two caveats ,

First , that we double it , and make it up the next time ; doe twice as much as we are wont , and as our stint was .

Secondly , that we take it as a crosse that wee are necessarily hindred . If a man make and take occasion to put by the doing of duties , the end will be naught : we are in danger to come from putting by duties , to put them off quite : But now if an occasion be put upon us , it is no sinne to omit ; but yet we must take it as a crosse . If we be glad that we have such occasion come in the way , that without sinne we may omit a duty , it shewes hypocrisie and deep corruption ; but if we be sorry it falls out so , there is no hurt done . So pray ( saith Christ ) that your flight bee not on the Sabbath day , Matth . 24. 20. Not but that it was lawfull , and no sinne for a Jew to flye on the Sabbath day ( for Eliah did flye forty dayes , and so of necessity five or sixe Sabbaths ) ; but yet they were to take it heavily , that ( though by a just occasion ) they might not enjoy their Sabbaths : so we are to grieve , that by a just occasion we are put by the doing of our duties . It is no sinne , but it is a crosse , that by the providence of God wee are hindred , and put to the losse of a duty : If we be glad of it , it shewes much corruption ; if we take it as a crosse , it shewes much sanctification .

CHAP. III . Of Covetousnesse .

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

SECT . 1. What Covetousnesse is .

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

SECT . 2. That covetousnesse is a great sinne .

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

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

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

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

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

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

SECT . 4. That covetousnesse is a dangerous temptation .

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

SECT . 5. How to bee convinced of covetousnesse .

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

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

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

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

SECT . 6. How to be cured of covetousnesse .

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

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

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

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

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

5 Fifthly , pray hard against this disease . It will come and rise in our hearts amaine . The motions of it od so please , that they are up and past ere they are discerned , without great care . Wee are to pray to God to give us a sight of this disease in the motions of it , that wee may by his grace suppresse it ere it rise to its height : and prayer will make us give over to be covetous ; but pray in & with the Spirit , and the Spirit ( as 't is in the {αβγδ} . originall , Ro . 8. 26. ) lifts with us and before us in our prayers .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

't is danger the sinne doth reigne ,

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

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

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

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

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

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

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

2 Secondly , a man may come to some good degrees of much faith and sanctification , and yet bee too too worldly , love the world , and the things of the world too much . They were 1 Joh . 2. 15. Fathers , to wit , not children , but men in Christ , to whom Saint John gave counsell not to love the world , nor the things of the world . So that a man may bee a Father in Christ , and yet love the world too much . The Apostles were poore , and so had an advantage against covetousnesse ; were bred up at Chirsts feete , were at his elbow , still heard him speake much and often against covetousnesse , saw him in a poore estate in his own person , trusted one that he knew to be a theefe with the keeping of his purse , lived in a time of persecution , stood in danger of their heads every houre , and yet Luk . 12. 15. Christ saw what their disease was , as it is plaine by the physicke hee did prescribe them , Take heed and beware of covetousnesse . He doubles his words , to shew in what danger they were of this disease ; they had the roote of it in their flesh . And he doth not bid them take heed of it , as though they had no covetousnesse in them at all , but he meanes they must take heed it grow not upon them , that it bring not forth fruit , cursed and bitter fruit . So that wee must hold up in the midst of all that Sathan can object against our estate , by reason that wee are yet so worldly ; for that better men than wee , who also lived in freer times , were pestered with this disease : they are in heaven , and so shall wee bee . Alas , our dayes are dayes of peace and plenty , and wee know not what such tempests and sorrowes meane as the Apostles did runne thorow . And therefore it is no marvell in case we be followed with this sorry guest worse than they were . Answer all with this , Others did well , and came to good for all this disease ; it did not damne them , it shall not damne mee .

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

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

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

5 Lastly , if we can pray against this sinne , and the fruite of it , that wee had rather bee poore than covetous , have nothing than love any of the things of the world , and not for forme , but from the heart , can begge of God pardon and power , then we are not in any danger , by reason of the law of this sin ( yet ) in our members . Many would faine be rich , but would not be cove●ous , and doe pray against the sin , but not against the desire of riches . They dare not say as Agur , Give mee neither poverty nor riches , Prov. 30. 8. Alas aske thèse , and they will tell you , that they doe thinke that they cannot possibly be rich except they be covetous , and that there is no thriving without it : & yet they will pray not to be covetous , but yet they hold this fast , that they would & mean to be rich ; whereas it doth imply , and it is in our English a contradiction to say 1 Tim . 6. 9. I will bee rich , and yet not couetous . And therefore if wee meane to have ground of comfort , wee must pray against the sinne without all reservation , and leave it to God to dispose of us and our estate for outward things , as hee pleaseth , and say , Lord , rather than I should-bee covetous give mee not riches , ay take riches from me , so thou take covetousnes away from me withall . This is right , and hee that can pray so , and doth it from the heart , his heart is upright , and God will bee his friend , and comfort him against all his inward sorrowes , which doe so urge him , for that hee feeles covetousnesse worke so mightily in his flesh . Many feele no trouble , for that they are ignorant , and doe see nothing , and doe thinke well of it that their heart is after the world , they thinke they doe God good service to gather riches together ; but this is a dangerous depth of error . But for us , let us see it ( if any thing ) to be a sinne , and a mighty sin . Let us feele it , and spare not to worke much upon our hearts with godly sorrow . Let us see that wee pray , and lye at God against it day after day : and then when Satan saith , Thou art not an upright man because thou art covetous , ansver , I am , I am : for covetousnesse hath not me , though I have too much of it ; it is in mee but not of mee . I hate it , I pray against it , I take physicke against it ; It is not in mee in power , and I care not how soone death doth come , that it may not be in me at all . I with Ps. 119. 113. Dauid have vaine thoughts , but I hate them ; and that is enough .

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

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

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

CHAP. IV . Of Lying .

SECT . 1. The greatnesse of the sinne .

GOD is not onely true , but truth it selfe , and to lie is a sinne contrary not onely to the revealed will , but after a sort to the nature of God : I say ( after a sort ) for properly God being infinite , and there being nothing infinite but GOD , nothing can bee contrary to the nature of GOD , sith nothing can be contrary to that which is infinite , but what is also infinite . Besides , one thing can bee properly contrary but to one thing . Wheras therefore lying is contrary to veracitie and truth in man , it cannot in strict and proper speaking , be said to be contrary to the nature of God too : but herein we speak after the common manner of men ; and thus we meane when wee say that lying is contrary not onely ro the expressed will , but to the nature of God .

God can kill though he cannot commit murther . Hee can command us to take away , as the life , so the goods of another , he being Lord of life and all ; as hee did the Israelites to take away the jewels of the Exod . 11. 2. Egyptians ( though perhaps these jewels proved after a snare to them in the matter of the Exo . 32. 4. golden calfe ) but yet God cannot lye , nor give command to any man to speake that which is false : in many other sinnes the act is good , the obliquity is naught , here in a lye the very act is an obliquity ; a false matter is a lye , bee the manner what it will . It is not said hee will not lye , but the termes be flat , Hee cannot lie ; for whatsoever God can doe , were it done by him , must needs bee good and justly done , otherwise he should have power to be unjust . His nature is so against a lie , that he cannot commit a lie , nor command us to speake that which in the matter is false , but yet he can permit us to lye , and thus to permit us to lye is good and just . Note , that God cannot be said to sinne , being under no binding law of any Superiour , yea 't is against his nature to speake that which is false , and things do and must needs work according to the first principles of their nature . Hee cannot lie , not because he is impotent and weake , but because hee is not weake but omnipotent . And as wee hate that most , which is most contrary to our humour : so God hates a lie as a thing contrary to the truth , and to his nature , as well as against his will . All which doth prove , that to lie is to sinne a great sin in it selfe : yet by reason of some circumstances , partly in the matter of a lie , partly in our nature , it is a sin that useth not to smite hard on our consciences , till we come to be very spirituall , and much sanctified : but then it cuts deep , not only because it is a very sinfull sinne , but also for that it is a very base sinne . For sinne is then very faulty , when is is farre off from the nature of God : as that is most cold , which is farthest off from the fountaine of heate ; most darke , which is most remote from the Sunne the first light . Now this sinne of lying being farre distant from the nature of God , as being ( in the sense I shewed ) quite contrary to it ; this makes it to be in the eye of a super-spirituall man very odious : and when it is once layd on such a conscience , though it grind but slowly , yet it grinds surely and sorely . Wee reade that the divell is the father of lies , Joh . 8. 44. Is he not the father of all sins ? Yes , but yet there is something in it that he is said in a strict phrase of speech to bee the father of lies , which is for that hee brought sinne into the world by the way of lying at the first , and doth still maintaine and propagate his Kingdome by nothing so much as by lies . All the corruption that is in us came from Sathan , but yet this sinne of forging and lying is from the divell more than any , tastes of the divell more than any . Hence Rom 3. 4. every man is a lier , & so every man is every sinner else ; but in a special maner every man is a lier , for that the very first depravation of our nature came in by lying , & our nature doth taste much still of this old blocke to bee given to lying , the divell breathing into us a strong breath to stirre us up to lying . Hence no Psal . 58. 4. sooner do we speake but we ●ie . As we are in body subject to ●ll diseases , but yet some to one ●icknesse rather than to ano●her : so in the soule all are apt ●nough to all sinne , and some ra●her to one Cic . Tusc ▪ 4. vice than to ano●her , but all are much inclined ●o lying . A lier then is as like ●he divell as ever he can looke ; ●s unlike to God as ever he can ●e . So God is said to hate a lying ●ongue , Prov. 6. 17. and wee know what S. John saith of such ●s doe make or love lies , Apoc . ●2 . 15. Lying lips are an abomination to the Lord , Prov. 12. 21. Hee that loves lies is , what ? an abomination , the very height of all distaste . To whom ? not to men , not to Kings , but to the Lord . Which is to bee noted , for that wee can beleeve that God loves the godly , but that he hates the wicked wee are loath to beleeve . Moreover , it is a sin that useth to be done without ( almost ) any temptation ; out comes a lie without any occasion , ay many times many have such a veine , that they will lie to their owne hurt , when to speake the truth would serve their turnes better , and make for their ends more : yet they are so foolish , and so wicked , that way , that for their tongues and hearts they cannot chuse but lie . It is a sinne soone acted , it is but to speake a word or two . And for swearing , others may know when wee sweare , but for lying men make the bolder , because it is not easie to finde them out in a lie . And when a man hath used his tongue to a custome in lying , it is hard to forbeare , sith when it is come to an use once there are two things to bee left , naturall corruption and habituall custome .

SECT . 2. What lying is .

ALie ( to speake properly ) is a signification of that which is false , with a will to deceive the eares of the hearer with that which is not true . So that Ironicall speeches , and some Hyperbolicall phrases are not very lies . Faining , or simulation is not ever lying , when it is only diverse from the truth , and not contrary to the truth . So parents are not Perk . on Gal. 1. 20. thought to lie , when they doe affright their children on just occasions with the bloody man , the beare , the bulbegger . To conceale some of the truth is no lie . Abraham Gen. 12. 13. said Sarah was his sister , and so shee was , but he had lied , if hee had said shee was not his wife . Jacob is noted in the Scripture to be a Gen. 33. 14. plaine man , no dissembler , yet what saith he ? Let my Lord passe on before his servant , untill I come unto my Lord unto Seir ; yet he never meant to come to Seir , nor in these words doth he promise to come to Seir . So then thou shalt say ( saith the King to Jeremiah ) I presented my supplication before the King , that hee would not cause mee to returne to Jonathans house to die there , Jer . 38. 26. And no question thus hee did ; but by the Kings command hee was not to tell to the Princes the rest which passed between the King and him . None of all this doth make for equivocation ( a sinfull practise crept into the Church now in the latter end of the world ) . It is wisedome when it is for the glory of God , and the good of all , to hide sometime some of the truth ; we are so far from being to tell all , that wee are bound to the contrary , as never to speake any thing that is false , so not ever to out with all that is true . Nor doe I justifie Davids practise in faining himselfe to bee out of his minde , 1 Sam . 21. 11. This was not fit for any man , much lesse for a man of his quality , for to save a thousand lives . Had David firmely beleeved that GOD could , and would deliver him from that danger hee was in , which hee ought to have done , hee having a promise that hee must be King after Saul , David needed not to have done as hee did , and God did looke on his upright heart , and did set him free ; and David did on that occasion make the 34th Psalme .

Albeit it bee lawfull to conceale some of the truth to doe another good , yet wee must not lie to save Job . 13. 7. Gods honour . Officious lies be sinnes , and were it possible that one by lying might save a mans soule , yet lie hee should not . A man is not to cast away his owne soule to save anothers , nor to sinne against God for any mans sake . Many measure matters by the good or hurt they doe : and when by accident a lie may serve the turne , then the lie goes for a vertue ; and in the opinion of men he is so farre from sinning who tells an officious lie , that in their conceit hee sinnes , except hee lie such a li● . This is an error , for sinne doth deprive us of a greater good , than all the possible good it may bee thought to bring unto the party whom one thinkes to helpe by a lie : yet 't is certaine that 't is besides the nature of a lie to doe any good to any : and Judg . 14 15. 16. Dalilah did lie to save her fathers house from burning , but wee see that her fathers house was burned . And Abraham tels a tale to save his life , and the end was that it proved a dangerous occasion to venter life and all . The way to have saved all , was to have said she was his wife . Plain English is usually best and most beneficiall on every side . Being asked by a lawfull Magistrate , a plaine and direct answer had beene best , and in likelihood have stood him in best stead ; for the King would sooner have abstained from his wife than his sister , Gen. 12. 18 , 19. and 20. 5. 9. and 26. 10. It was very ill to endanger Sarahs chastity , which was done more by saying she was his sister , than that shee was his wife . God that preserved them notwithstanding their dissimulation , would sure have preserved them in plaine speaking . Againe , if they would make no conscience of murther , is it like they of that land would make any conscience of adultery ? so that we see faining useth to prove but a sorry shift .

Whether one may not make use of the lie of another .

First , I say in the generall that it is no sinne to make use of the sinne of another ; as the taker of money to use in case of his true need is no way a partaker of the sin of the usurer , who sins in not lending gratis . For this is not to induce another to sin , but rather to occasion him to fall into the lesser sin , that is , that he rather sin the sin of usury than of homicide & undoing another : And this is lawfull , for the man is supposed to bee in danger of perishing by extreme need , in case hee have not money to serve his turne . Jacob did require an oath of Laban , Gen. 31. and yet Jacob did know that Laban would sweare by his false gods ; which was a sin in Laban , but not in Jacob : and therefore to aske an oath of one who wee know will depose by Idols , in and of it selfe is No sin , which what is it but to make use of anothers sinne ? So Act. 23. 6. S. Paul was not ignorant that the Pharisees and Sadducees would , and must sinne in falling together by the eares , yet hee did , and did well in it , when hee cast a bone betwixt them a purpose to get his owne liberty . Herein hee did not partake of their sin , because he knew them to be incorrigible , & set in monstrous malice . Hee did looke at his own escape ( which he might lawfully seeke ) he used their unavoidable corruption to bring about his owne liberty . So that in such cases a man may use things ( in others unlawfull ) to bring about his lawfull ends . Neither is this to use unlawfull meanes : For an unlawfull thing may become a lawfull means to purchase our lawfull desires . So in our very particular , a man knows another will tel a lie , & by his lie he is like to receive good , or to be put in case to doe some good , as long as one doth not perswade or cause him to make an excuse , to tell a lie , I thinke it lawfull for one thus to make use of that humor wee see in others to faine matters for our good : I doe not put matter of lying in him , nor provoke him , but I doe verily thinke that in helping me hee will trip , and use a false tongue . I may make a good use of his lying lips , chiefly if hee might helpe mee without a lie if he would , but I thinke he will not : his sinne is upon him , not on me : I doe onely take occasion to make use of his vicious habit of lying . But am I not bound to professe an outward dislike of his lying , and wish him in any hand to use no lies ?

Ans. I am bound to abhorre his lying veine within , and that from the heart , but herein I joyne not with him in the sinne ; I am not bound to professe outward mislike , and to call upon him to let all alone rather than to lie ; for in so doing I should destroy the end in the meanes , and frustrate my selfe of mine owne intentions .

And for jesting lies they are worse than officious lies . There is no good meant to any by them . What ? to sin against God and then to say Pro . 26. 19. am I not in jest ? It is an evill indeed for a man to sport away his soule . There is no jesting with sin , sin is an edgetoole . Idle words are under a deepe Mat . 12. 36. censure , and what are idle lies ? I confesse pernicious lies are worst , when there is sin against God , and hurt against men : but yet your lying jests are next , and though not so bad as pernicious , yet worse than officious lies . Saint Paul sets the text against Eph. 5 4. {αβγδ} . i . e . the abus 〈…〉 jests , bec 〈…〉 in Pauls time the Greekes called scurrilous jests {αβγδ} . jesting , and what then can be said , when jesting and lying meet together ? All ( but of all ) such as are given to jesting are to beware of lying in jest , lest they fall into hell in good earnest . Thus we see that lying is a sinne , and what kinde of sinne it is .

SECT . 3. Remedies against lying , and temptations that way .

THe trouble of minde , which issues from this sin of lying , is not great on weaker Christians , because it is not seen in the true guilt of it : but when once we come to bee able to see day at a little hole , and to finde out sinne in its owne nature , then it goes to the heart of an humbled Christian , that he hath lied all maner of lies : then it comes fresh to his minde , that it is a sinne flat and direct against the very nature of God , who is not onely true , but truth ; that it is not onely a thing which GOD will not doe , but which GOD cannot doe . Now hee sees how bad a vice this sinne of lying is , and the lesse hee thought on it before , the more it bites now , that on no occasion a lie was ready ; and it vexeth his righteous soule something also , that it is so base a sinne as it is . All sins have a basenesse in them , but lying is more base ( almost ) than any , either for that it comes from feare ( and feare is a base passion ) or for that it tends to cousening and imposture ; and this makes this sinne , when it is well weighed , to make a wofull crie in the conscience of a much mortified and enlightened man .

For remedies against the clamour of this sinne , take forth such rules as these :

1 First , make not this sinne of lying worse than it is . Many are against it , as though it were almost the sinne against the holy Ghost . Thus wee see mothers will not sit downe by it , but presently correct their children if they tell them a lie . But for other sinnes ( as bad , though not in our eyes as base as this ) they will make nothing of them : as they can teach their Peccatum quod tibi non displicet in filio tuo delectatte : sed aetas deseruit , non cupiditas . Aug. in Ps. 50. children to bee proud , and call upon them to bee fine : You a gentleman , and be thus , do thus , bee once seene in such beggerly company ! And so for the sinne of covetousnesse , their care is to teach them to save , to get , to be rich and worldly ; never once angry with them for covetous practises , but doe approve and applaud them : but if a lie fall from their lips , they chide , they fight , as though there were no sinne but lying . Is this sincerity , to make such respects of sins and sinning , that one must bee condemned , the other commended ? whereas pride is a farre greater sinne than lying , and is the cause of most lies that are told . Lying dies when we die , but pride lives when we are dead . We love to bee praised , and commended even after we are dead and buried . I speake not that children are to bee let alone without word or blow in this cursed sinne of lying , but wee must not teach them to sinne other sinnes , and spend all our zeale on this vice of lying . Hee that teacheth men so shall bee called the least in the Kingdome of heaven , Mat . 5. 19. To sinne is from temptation , to teach another to sin hath scarce any temptation : therefore the acter of sinne is bad , the teacher of any sinne is worse . To teach any , chiefly our children , to sinne any sin is a great wickednesse ; and yet it is common to teach them to be worldly ( wee call it thrifty ) . No mother I thinke to bee found , who doth britch her child for sparing , and saving : but for lying the very hope of the familie must up toties quoties ; and they doe lash their children more for lying , than for all sinnes and faults else ; and yet lying is not Idolatry as covetousnesse is : a little covetousnesse is good , and a little lying is unpardonable with them . And againe , to lie commonly is a sinne that doth lesse hurt to man than covetousnesse doth . I feare the cause why parents doe so beare their children for their lies , is not for that they sinne against God when they lie , but because it is a disgrace to their children to be lyers , and a disgrace to them to have their children flap them in the mouth with a lie . What ? tell mee a lie ! I le teach you better manners . So that upon the matter 't is not zeale , but pride that makes women fight so for lying . They can ( many of them ) be well content to have their children lie to others for an advantage , but not to themselves , and can place them in shops where they make a common trade of lying , but by no meanes they cannot abide that they should make a lie to them . This is pride to be lamented in the parent rather than the lie to be corrected in the child .

2 Secondly , make it as great as it is , as neere as we can . Men have some temptation to steale for some profit , to adulteries for some pleasure : but for to lie ( as men doe use ) on slight or no occasions , makes the sin the worse , as being almost without any temptation . Men think it an ornament to their speeches : But can that be an ornament to us , which is an abomination to God ? S. Jam . 3. 6. James tells us that the tongue is a world of iniquity . What ? is not the hand a world of iniquity too ? Is not that set on fire of hell ? It is , but not like the tongue . For the hand hath its bounds , and cannot bee all the towne and country over , cannot reach over heaven & earth : but the tongue is able to walke all the world over , can run over whole countries , parishes , houses , doth bite at every body . The tongue is a member apt to move , it turnes up and downe without any labour , it is not apt to bee quickly weary . Besides , man is a sociable creature , and the tongue is an instrument of societie , therefore wee are apt to talke . The hand is not for all sinnes , but there is no sinne but the tongue is for it , can sin all manner of sinnes , is full of deadly poyson , poysons all the soule , all the body , all the towne , all the country . Other poyson workes by contract , but the venome of the tongue works farre and neere . The uncurable poyson of aspes , which indeed is r Rom. 3. 13. Aspes poyson past remedie . Arist . hist . an . 1. 8. 29. Plin . 29. 4 , said to bee under the tongue , is the sinne of lying . And it is to some purpose that Saint Paul making the Anatomie of a naturall man , doth stand more on the organ , and instrument of speaking , than all the members of the body else . A boasting , a railing tongue are bad enough , but a lying tongue is worst of all , yet a sinne very common . The other sinnes of the tongue discover themselves , this of lying lyes hid . Wherefore we are to use great heed that we fall not , or lye not in this sinne of lying . There is a way of lying , as Davids phrase is , Ps. 19. 29. and by use we come to a custome , which is as another law . Wee must looke to our selves in foure cases especially .

1 First , when we are baited with some advantage , when by a lie we may get or save . Whereas gaine got by a lie will burne our fingers , and burne in our purses too . Lie not for advantage sake . Hee loseth indeed , who loseth in the latter end . Now marke the end of your common liers , and a lying tongue many times proves their undoing .

2 Secondly , when it is to avoyd the ill will of some great man , or to please some good friend , whom we make and take for an ▪ Idol . In that case we are apt to double , to say , and unsay any thing , we know not , we care not what .

3 Thirdly , when we are about the commending of any good man , or any good thing , then we thinke it no great matter , yea rather a vertue than a vice , to speak too much , to goe too farre , to borrow a point of the law , because it is to doe good , as wee thinke , to bring good men , and good things in request .

4 Fourthly , when wee praise our selves . He that saith he hath no sin , 1 Joh . 1. 8. lies , and sinnes the sinne of lying in saying that hee hath no sinne .

Now when in these cases wee do fall into some lie notwithstanding all our care , the medicine is to repent , and then God must either lie ( which he cannot ) or else he must forgive us our lie , and heale our tongues , and touch our lips with the law of truth , and settle us , that all is well for all this . Looke upon David , who did lie often , and Abraham did little better ; and what did Peter but lie , and worse ? and yet they came to themselves againe , and all went well with them .

3 Thirdly , breake off this custome of false and vaine speaking , by an anti-custome , inure our selves to speake the lesse , goe to God to rule that unruly member of ours . As when wee have got a toy by reason of use , and would but cannot leave it , we see it to bee a blemish , then we use to say , Wife tell mee of of such a matter ; sonne doe you speake to mee , and rather than faile wee will put our servants upon it to tell us also : and thus many times wee breake off from a foolish custome . And so when we finde that we are given to a vaine of lying , and false speaking , what should wee doe but say , Wife tell mee of it , when you heare mee tell a lie ; so to our children and friends . Wee all doe shew our selves content that our very servants should tell us of any blemish by dirt or so in our faces , and we all should desire even our servants to shew us of lies or other blemishes in our soules : do thus , and in time the law of truth will be in our lips .

4 Fourthly , we must be content to have this sinne of lying to die in us by pieces . It is a disease wee use to recover of but slowly ( yet surely ) wee shall remaine in part what wee were wholly in nature , and it is a sinne very naturall unto us , and rooted deepe in our nature , a sinne fit to serve turnes , and therefore it goes away by degrees , and a foote , as some diseases doe . Wherefore we must not bee dismayed in case wee finde some weaknesse this way more than ordinary . Indeed , if the oftner we lie wee hate the sinne the lesse , and begin to thinke of it , as of a veniall matter , our case is dangerous ; but in case we doe ●ate it the more the more wee ●ommit it , and love truth in ●ur selves and others , and it ●umble us mightily that we are ●● often overtaken with a lie , ●nd wee learne to consider of o●hers with mercy , and we grow ●ore and more willing to cast ●ff this lying skin of ours , why ●hen happy time that ever we ●old a lie . Wee must shew no ●ercy to our sinne of lying , be ●s cruell as wee can against the ●ice : but to our selves wee must , ●hew so much mercy , as not to ●hinke that wee are utterly reje●ted , because of a lie or two . He is a Jam . 3. 2. perfect man who can rule ●is tongue ( it is an unruly member ) and of all most in the sinne of lying the tongue is very apt to trip , and in case wee cannot doe what wee would in the government of the tongue , wee must not despaire , but pray to God to passe over all that is past , to forgive all the lies that ever wee have told : this is a common sinne of our youth , and too common a sinne of our age : for Arist Rhet . 2. old people are too too apt to talke , and they thinke they may lie by authority ; and for the time to come , wee are to pray him to preserve u● from the law of lying , to set a doore before our tongues . The Jam . 3 7. Aelian . l. 17. Plin . l. 10. c . 45. creatures a man may tame , yea the fishes of the sea , but the tongue of a man or woman who can tame ? God can and will .

Ob. But Saint James saith , that out of the same fountaine comes not sweete and bitter , therefore out of the same mouth comes not lying and truth .

Sol . I answer , in a regenerate man there are two fountaines , the flesh is one , the spirit is another : out of the spirit comes truth , out of the flesh lying ; but the flesh is not the godly mans fountaine : Not I ( saith Paul ) but sinne that dwelleth in mee , Rom. 7. 20. Hee allowes nothing that comes out of the flesh , hee ●wnes it not . Againe , S. James ●ides those that were bitter ●nd censorious against the faults ●f others , have a saying against ●very body , and thinke that all ●his is zeale , nothing forsooth ●ut the spirit . But Saint James ●hews that this comes from the ●ountaine of the flesh , and not ●rom the spirit , as some did ●reame ; for to blesse is sweete , to ●ensure bitter ; bitter and sweete ●ome not out of one and the ●ame fountaine ; the fountaine of ●he spirit doth send forth sweete ●lessings , not bitter censures ; it came from flesh in them that they were so bitter against flesh in others . And therfore they did mistake , who did take their bitter speaking against others ( though for their infirmities and sins ) to come from the spirit .

5 Fiftly , speake with the least . Much speaking breedes much lying . Hee that hath eares to Matt . 13. heare let him heare . So saith Christ often , but we never read , he that hath a tongue to speake let him speake : rather as Saint James hath it ( Chap. 1. 19. ) Be swift to heare , but slow to speake , heare much , but speake little .

CHAP. V. Of Swearing .

TO say much of swearing needs not , except where custome hath taken away sense . This sin doth rattle the conscience quickly , but where the sinne is by reason of use growne inveterate , there Hos . 4. 2. oath toucheth oath , and almost as many oathes as words ; for which prophane vein we should all mourne , for that it makes the land to mourne , and see to it betime lest it bee ( almost ) too late ; for inveterate sinnes are seldome pardoned . But put case a man doe forget himselfe , and doe rip up an oath , yet wee must not thinke too much of the mat●er , but befriend our selves with ●ope of pardon , else we shall be apt to sweare , and sweare againe , that if wee must goe to hell wee may goe for somewhat . Hope of pardon is the best medicine ( next to the blood of Christ ) ●o cure sinne in the world . It is a sinne so much the greater , because it is without a sensible temptation : they are not baited with pleasure or profit , but they doe sweare because they will sweare ; and such shall one day know , that ( without repentance ) the Lord hath sworne to bee the destruction of swearers . Briefly , I will put off the matter in a few lines .

1 First , wee must not sweare by the creature . Indeed to speak properly we cannot : for it is no oath in it selfe when it is by the creature . For it is the life and forme of an oath to bee by the Creator ; but yet it is an oath to us , and we must answer for it , or Christ for us . By the creature we must not sweare .

2 Secondly , wee must see that we doe not sweare very oathes , and we to thinke no such matter when wee have done . Many men have oathes as common in their mouthes as can be , and yet thinke nothing lesse , as [ gods mee ] is swearing by a figure : [ gods lord ] is an oath without the forme indeed , but yet there is the matter of an oath expressed and the forme implied : and [ as I am a gentleman ] is little better . Say those termes bee not very oathes , yet deepe protestations they are by the graunt of all , which is enough to cry downe the common and vaine use of such speeches . This we finde as common as may bee amongst the wisest and best sort of people , to fill their mouth with such speeches as these , [ as true as I live , and , as I live it is so , or not so : ] [ as I live it is thus or thus . ] In my opinion this is ( to us ) no better than plaine swearing . For we finde [ as I live ] up and downe in the Word as a common forme of an oath , when the Lord is said to sweare : So , as true as I live , all the earth shall be filled with the glory of the Lord , Num . 14. 21. This was an oath . For speaking of this very place the Phalmist saith , that the Lord did sweare ( Unto whom I sware in my wrath that they should not enter into my rest , Ps. 95. 11. ) Thus then by the voyce of the holy Ghost himselfe ( surely as I live ) is the forme of an oath , and that commonly in the prophesie of Ezechiel , Chap. 18. 3. & 20. 33. & 5. 11. I cannot but marvel that honest minded people , after this hath bin reproved in them & proved to them to be an oath , should yet use it , as they do almost at every third word , & venter the displeasure of God for a foolish phrase . Can one imagine that these ( if cause were ) would leave their lives for God , when wee cannot perswade them to leave a word or two for the Lords sake ? This shewes that it is the Lord who must perswade , and that the Word without his cooperating Spirit will not convince . There is much humor and pride in this . They can say nothing for it , why 't is good or fit to use such phrases , to out presently with [ as I live , as true as I live ] onely they have used it long , and now will not leave it , because they will not bee thought to have beene out of the way all this while . Many good people wonder at the Patriarches for their polygamie , what they meant in it ; but this sinne of common and triviall swearing is to mee a greater wonder , having lesse temptation in it , and the more use it the more wee should shunne it , and the longer wee have beene in it the more haste wee should make out of it . Had none but Lamech , and such as Lamech , doubled or trebled their wives , polygamie had beene as strange then in the Church as it is now ; but when Abraham , Saint Abraham took to him more wives than one , it went for currant , and grew common . Right so , if none but vaine and light persons would sweare such oathes , if [ as true as I live , and such like formes of swearing ] were heard onely from the mouthes of the sonnes of Belial , such oathes had never beene so rife in the Church : but now when grave and godly people make no bones of such swearing phrases , every one thinkes hee may , and ( almost ) ought to speake as they speake . To doe as most doe is no answer . Wee are to doe as God doth , and as the word would have us speake and doe . Some thinke to put off all with this , that it is but a ptotestation . But a protestation ! Doe wee thinke to cry ( but ) at a protestation ? There is , I confesse , one maine difference betweene a protestation and an oath , that wee may lawfully protest by a creature , but without sinne wee cannot sweare by a creature . But in the matter in hand there is little , if any difference , betwixt protesting and swearing . It is a sinne to sweare frivolously , and so it is to protest frivolously . A vaine protestation comes to as much ( for ought I know ) as a vaine oath . Whatsoever is more than Yea , yea , commeth of that evill one , saith Chtist , Matth . 5. 37. that is , of the divell ; and as it comes of of evill so evill comes of it . Let your Yea bee yea , and your Nay nay , lest you fall into condemnation , saith Saint James , Chap. 5. 12. So that more than yea , or nay comes from the divell , and brings to the divell : and is not a protestation more than yea or nay as well as an oath ? My meaning is not , that wee should tye our selves superstitiously to those termes , neither doth it warrant us to sweare by yea , or by nay ; but wee must see that wee doe consider before hand what wee say , and that wee know things to be true ere wee affirme them , and say ( aye ) : to bee false , ere we doe deny them , and say ( no ) : and that wee should ordinarily content our selves with bare affirming or denying , Eccl. 9. 2. fearing all oathes , all protestations in ordinary communication . What doe these leave for themselves in greater matters , who will protest thus for every trifle ? I would they that can , and doe acquit themselves , and free their mouthes from vaine oathes , would also as much from foolish protestations . Oathes and protestations are couzen germanes , and hee that makes no care of the one , 't is but a scruple that hee makes of the other . Let us then away with petty oathes , made oathes . Sweare not at all , that is , without cause , and often : Know and acknowledge that these oathes wee now speake of , have a guilt in them above what wee thinke of perhaps ; that wee sinne in swearing vainely , and we sinne in swearing thus [ as true as I live ] because wee sweare by a creature , and that frivolously too . Give it over lest God give us over , be willing to be convinced , be willing to leave thy foolery in speaking , and then wee shall bee quickly convinced , and then there is a pardon ready for our folly herein . And what if we be long used unto it ? why 't is a matter of comfort to us , if wee have the wit and the grace with us to breake off an old and long custome , to cure an inveterate disease . What if all the Countrey doe use it ? it is the more for our comfort that wee can stand alone , and walke alone with God .

Lastly , take heede wee bridle our tongues in our passion : for then a man is not his owne man . Other affections carry one power of the soule out of the way ; but passion overturnes all . Anger ( we see ) rests not onely in the head , but in the bosomes of fooles , Eccles . 7. 9. Thus we call hangman whom wee know never hang'd any man : whore-son , whose mother wee know to bee very chast : theefe , who to our knowledge did never steale . Dogges in a chafe barke at their owne masters : so we in our passions let our tongues fly at our best friends . To summe and shut up all , wee must see to our lips and words , that they bee ●et on fire of heaven . Christ saith , that a man is condemned by his words , ( Matt . 12. 37. ) as though nothing did returne into the condemnation of a man but his words ; and indeed a mans most and worst sinnes be his words . The holy Rom. 3. Ghost is more on the tongue than all the members else , as though a man were almost all tongue alwayes : it is a little member , but a world of iniquity , Jam . 3. Not a City or Country , but a world of iniquity . Rule the tongue and rule all . A man shall eate good by the fruits of his mouth , Prov. 13. 2. He is a perfect man , that can do it : and a Christian should ( as all men in all mysteries else doe ) desire to be perfect in his faculty ; and that he cannot be but by ordering his tongue aright . For the tongue is a very moveable member , which is turn'd up and downe without much labour , or much wearinesse , or any great difficulty . And again , man by his very nature is much given to be speaking : for man is ( as before I shewed ) a sociable creature , and without entercourse of speech and talke , the society of man with man cannot hold . Man hath his tongue in his head to that end : and David calls his tongue Psal . 16. 9. 30. 2. his glory : Ps. 57. 8. Awake my glory . They doe ill that say words are but winde : such a winde they are , that without repentance will serve to blow a man to hell . Wee think that our tongues of all members are our owne , Psal . 12. 4. Our eyes , eares , hands , feete are not our owne to use them at our pleasure : but of all our tongues are least of all our owne . There is no one of our members but is unruly : but yet it is not for nothing that the tongue is said to bee an unruly member , Jam . 3. 8. All the members , when they sinne , are set on fire of hell ; but none like unto the tongue , none so much , none so often : and therefore we must learne to commit the government of our tongues unto the Lord , that hee would set a doore before our lips , and that hee would keepe the k 〈…〉 and be ( as 't were ) the porter to let out words at his pleasure , that our words may be Eccl. 5. 2. but few no more than we can well justifie ; that we speake not unprofitably , but to purpose ; that our words may bee both food to the weake to nourish the soule , physicke to the sicke in soule to cure the conscience ; that hee would put away swearing , lying , and equivocating , which is worse than lying . As Abraham in that he said Sarah was not his wife , did speake doubly : hee did not speake out , and besides his tale he did dissemble . To equivocate is upon the matter to lie & to dissemble too . Plaine dealing ( ay though it be in sinning ) is a jewel , & double dealing is base : a tongue and a tongue is hatefull to God and man , a monster in grace and nature , and therefore bee beforehand to keepe our tongues from evill , and when we do overlash , speaking foolishly or falsly , let s salve all by confession , and petition , seeking to the God of truth for pardon of our lies , and we shall have our pardon : wee need not doubt of our pardon , sith truth it selfe hath made the promise . Have wee spoken foolishly or falsly , and sinned with our words ? Why Hos . 14 2. take unto you words : what words ? why words of confession , of humiliation , of petition , and the match is made , peace is concluded betwixt God and us . In the Law they offered a calfe , and there followed attonement , let us offer up the calves of our lips , Hos . 14. 2. the lips made the breach , let our lips make up the breach againe . And ( Psal . 85. 8. ) God will speake peace to us , alwayes provided that wee returne not againe to the same or the like folly in speaking wee know not or care not what . Be perfect as our heavenly Father is perfect , Maith . 5. 48. And Jam . 3. 2. perfect wee are not till wee do rule our tongues , but perfect we are when we doe rule our tongues : every other creature in his kinde doth , and wee should labour after perfection . So speake yee as they that must bee judged by the Law of liberty . Iam . 2. 12.

FINIS .