and willing to pay in case the person for whom he is bound cannot For so the person to whom the bond is made looks upon him and if he be not so he deceives him in being bound This being premised I shall now tell you what Solomon sayes of surety-ship Prov. 17.18 A man void of understanding striketh hands and becometh surety in the presence of his friend Chap. 22.28 Be not thou one of them that strike hands or of them that are surety for debts Chap. 11.15 He that is surety for a stranger shall smart for it and he that hateth surety-ship is sure Chap. 6. v. 1. My Son if thou be surety for thy friend if thou hast stricken thy hand with a stranger thou art snared with the words of thy mouth Do this now my Son go humble thy self and make sure thy friend give not sleep to thine eyes nor slumber to thine eye-lids deliver thy self as a Roe from the hand of the Hunter and as a Bird from the hand of the Fowler c. you may see by this what Solomons opinion was of surety-ship The truth is many an easie and good natured man hath been utterly undone by being drawn into bonds for his friend or relation And therefore I think it is not a sign so much of a covetous mind as of a prudent mind to be shy of surety-ship 2. He lives very neerly and sparingly and much under his estate Answ Thou maist surmise his estate to be greater than it is Thou dost not know his losses nor his manifold charges Or it may be having seen the difficulties and dangerous temptations that others have been put upon through want he spares that he may not be exposed to the like temptations Or it may be he spares and in many things denies himself that he may have to give to the poor His frugality is the purse-bearer to his Charity Or possibly he will tell thee who vainly and foolishly spendest thy money that thou dost not know the value of a penny One single penny will buy a yard square of good Land worth twenty pound an acre as may appear by the demonstration in the margin * In every Acre there are a hundred and sixty square Poles or Rods. In every Pole coâ—sisting of five yards and an half there are thirty yards square and one quarter of a yard as may appear by the Diagram hereunto annexed So there are four thousand eight hundred and forty yards square in an Acre which if sold at one penny a yard comes to twenty pound three shillings and four pence and therefore he is not willing to spend his money so idly and prodigally as thou dost And in the last place possibly he will tell thee that he is sparing because as the Proverb goes a penny saved is better than two pence got yet for all that his heart is not set on his riches but he can freely part with his money when God calls for it 3 It does not appear that he is Charitable and liberal to the Poor Answ He may be prudent in well ordering his Charity and Conscientious in observing that rule of Christ Mat. 6.3 When thou givest alms let not thy left hand know what thy right hand doth He may possibly give much more to the poor than thou knowest of 4. He layeth up much Answ Thou canst not tell what part of his estate he layeth up yearly nor to what ends The Apostle prescribeth it as a duty belonging to Parents to lay up for their Children 2 Cor. 12.14 and 1 Tim. 5.8 He sayes that if any man provide not for his own house he is worse than an Infidel To conclude all seeing Covetousness is so secret and close a sin and consists chiefly in the inward desires of the heart let us all carefully observe the frame of our own hearts let us be severe and rigid in examining our selves but let us be charitable and candid towards others CHAP. IX Of Anger IN treating of this Subject I shall proceed in this Method 1. I shall speak of the nature of Anger 2. Of the kinds of it 3. Give some directions for the right regulating of it that we may not offend therein 4. Answer the vain excuses that angry persons are apt to make for themselves For the first Anger is an affection by which the blood and spirits are heated upon the apprehension of some injury or wrong offered to us or those for whom we are concerned Or Anger is the rising up of the heart in a passionate displeasure against an evil which we apprehend will cross or hinder us of some desired good 2. Anger is either good or evil according to the circumstances with which it is attended It is good 1. When the cause for which we are angry is good and warrantable and such as we can give a good account of to God Mark 3.5 Jesus looked round about on them with anger being grieved at the hardness of their hearts When we are angry and our anger is accompanied with grief because God is dishonoured or because we see people offend against Piety Justice Humanity or because we see them neglect their duties and hurt their own souls or the Souls of others or do that which is wicked and sinful or prejudicial and hurtful to us or others This is a just cause of Anger 2. When the object is right The object of our anger must not be the Person offending but his offence his vice his sin his immorality his folly his fault These we may be angry at yea hate but not the offenders person 3. When the End is right When the end of our anger and displeasure is that the fault we are angry with may be amended and the Person offending for the future may be warned not to offend in the like kind again 4. When there is no excess in the measure of our anger or the time when our anger is only a rational and temperate displeasure when reason commands it thus far it shall go and no farther when it neither is too hot nor too long Now Anger is good when it is thus qualified and circumstantiated namely when it arises upon a good and justifiable ground when it is directed upon the right object the sin and fault of the offender when it aims at the right end the reformation of the Person offending and when it is neither too hot nor too long but when it fails in these circumstances it is evil 3. I am come now in the third place to give some directions for the right regulating of our anger that we may not offend therein 1. Make account every day that you may meet with many occasions that will be apt to provoke you to anger * Praesume animo multa tibi esse patienda Sen. de ira if you be not very watchful over your self Every morning think with your self that you may that day meet with some cross and finister accidents some unexpected injuries troubles or inconveniencies which
7. What is required of them who may expect this great priviledge 1. We shall consider what Sin is and what is the foul nature of it that so we may the better estimate the great goodness of God in pardoning of it The Apostle shews us 1 John 3.4 that Sin is the transgression of the Law The Law of God is the rule of the actions of man and any deviation from that rule is a Sin and brings us under guilt 2. Let us consider what are the kinds of Sin Sin is either original or actual 1. Original Sin is by the Church of England in her Articles described to be a fault and corruption of the nature of every man that naturally is engendred of the off-spring of Adam whereby man is very far gone from original Righteousness and inclined unto evil In which description three things may be observed 1. Original sin is the corruption of the nature of every man descended from the loins of Adam 2. It is a departure from that original Righteousness wherewith the Lord enriched Adam and our selves in him 3. 'T is an inclination to evil So that the whole race and off-sping of Adam who were then radically seminally and potentially in his loins were infected with this contagion As the Scripture sayes of Levi that he paid tythes in Abraham to Melchisedec Heb. 7.9 10. For he was then in the loyns of his Father Abraham when Melchisedec met him So all we and the whole race of Mankind were in Adam when he lost himself And that we are all from the womb tainted with this original corruption * Unum illud peccatum fons est aliorum Becan and depravation of nature is plain and manifest from these Scriptures Psal 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me Ephes 2.3 And were by nature the children of wrath even as others And that even Infants themselves are tainted with this original corruption may appear from this that they are liable to death Now Death is a wages no way due to Infants for actual sins for actually as yet they have not offended therefore there must need be in them some original guilt some birth-sin which makes them liable to death 2. Actual sin which is the fruit of original is any action or commission or any omission repugnant unto the Law of God 3. Let us consider the wages of sin The Apostle tells us Rom. 6. last The wages of sin is death The wages due reward and fruit of sin is death But life eternal is the fruit of righteousness not as its wages but as a gift freely given by God upon the account of the merit and intercession of Jesus Christ Every sin therefore being a deviation from the Law of God brings us under guilt and guilt makes us liable to suffer the punishment which is due to our sins and proportional to our offences And our offences are augmented by the consideration of the dignity of the person against whom they are committed And being committed against God must therefore needs be very heinous and bind us over to suffer eternal punishment except we obtain a pardon and our sins be remitted 4. Let us consider by whom sins are remitted 1. Men may forgive offences committed against them so far forth as they concern them Luke 17.3 4. If thy brother trespass against thee rebuke him and if he repent forgive him and if he trespass against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him But as Sin is a transgression of Gods Law so God only can forgive it 2. 'T is God the Fathers Prerogative to forgive Sins Isaiah 43.25 I even I am he that blotteth out thy transgression for mine own sake and will not remember thy sins 3. God communicated this power to his Son while he was here on the earth who had power of forgiving sins as part of that power that was given him both in Heaven and Earth Mark 2.5 and 7. When Jesus saw their Faith he said unto the sick of the Palsie Son thy sins be forgiven thee The Scribes ask who can forgive sins but God only Their position was good that God only can forgive sins but their supposition false that Christ was a meer man and not God as well as Man 4. Ministers may forgive sins not authoritatively but Ministerially and declaratively They preach remission in Christs name declare what persons they must be and what they must do who shall obtain it 5. Let us consider upon what account and for whose sake sins are forgiven The external impulsive cause inclining God to pardon us our sins and trespasses is the respect he hath to the obedience and sufferings of our Saviour Jesus Christ The Apostle tells us Rom. 3.24 that we are justified freely by the grace of God as by the internal impulsive cause of our justification by which he was first moved to forgive us our sins and then through the redemption wrought by Jesus Christ as the external moving or impulsive cause of so great a mercy The death of Christ is the meritorious cause of our forgiveness Mat. 26.28 For this is my blood of the New Testament which is shed for many for the remission of sins Ephes 1.7 In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace Acts 13.38 39. Be it known unto you therefore men and brethren that through this man is preached unto you the forgiveness of sins And by him all that believe are justified from all things from which they could not be justified by the Law of Moses 1 John 1.7 And the blood of Jesus Christ his Son cleanseth us from all sin Rev. 1.5 Vnto him that loved us and washed us from our sins in his own blood God is indeed said to remit our sins but never to remit the price without which we had never been redeemed The Law promised life but upon perfect absolute uninterrupted obedience and the voice thereof was Do this and live But this we failed in we need therefore the interposition of the Sacrifice of Christ for us The atonement made by the Sacrifices under the Law clearly had relation to the death of the Messias and whatsoever vertue was in them did operate through his death alone As he was a Lamb slain from the foundation of the world in Gods decree so all atonements which were ever made were only effectual through his blood So that no sin was ever forgiven but by vertue of that satisfaction and God was never reconciled to any sinner but by intuition of that propitiation Yet the general doctrine of remission of sins was never clearly revealed and publickly preached to all Nations till the coming of our Saviour in the flesh 6. Let us consider what forgiveness of sins doth import and contain in it Forgiveness of Sins doth comprehend in it reconciliation of an offended God and a
Resurrection of the just John 6.39 And this is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day verse 40. And this is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day 1 Thes 4.14 For if we believe that Jesus died and rose again even so them also which sleep in Jesus will God bring with Him Verse 15. For this we say unto you by the word of the Lord that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep verse 16. For the Lord himself shall descend from Heaven with a shout with the voice of the Arch-Angel and with the trump of God and the dead in Christ sholl rise first Let us now consider what improvement we should make of this doctrine 1. Let us take heed of erring about this doctrine Let us take heed of the leven of the Sadducees who said there was no resurrection Acts 23.8 There are two sorts of persons that exceedingly erre about this doctrine 1. Those that affirm that there is no other Resurrection but that which is Spiritual viz. that of the soul from the death of sin This was the error of Hymenaeus and Philetus 2 Tim. 2.17 18. They acknowledged no other Resurrection but the renovation of the mind which passes upon a man in this life Now this Spiritual Resurrection is limited only to true Believers but the Corporal belongs to all that are in the Graves of whom our Saviour says John 5.29 They shall all come forth some to life and some to damnation which cannot possibly be meant of the Spiritual Resurrection and therefore there is another besides that 2. Those that say the same numerical body that died shall not rise again but some new airy body not flesh and blood bones and sinews as ours are made up of But this is a great error For 1. If the same bodies do not arise then 't is not a Resurrection but a new Creation I acknowledge 't is not necessary they should arise with every parcel and particle of flesh they ever had or had when they dyed but they shall rise with so much of their bodies as shall make them the same numerical bodies that died As a man in the Wars if he lose an arm or a leg yet we say and say truly he is the same man still that he was before So the dead shall rise with so much of their bodies as shall when reunited to their souls make them the same persons they were before 2. Our Saviour sayes all that are in the Graves shall come forth that is surely the same bodies that lay there and not other bodies for them Rev. 20.13 'T is said the Sea shall render up its dead surely not new bodies but the old bodies that were buried there 3. The Bodies of true Believers as well as their Souls are united to Christ and thereby made the Temples of the Holy Ghost as the Apostle assures us 1 Cor. 6.19 And can you think Christ will lose any one of his members he assures us to the contrary John 6.39 r 40. 4. The Apostle tells us this corruptible this mortal shall put on incorruption and immortality 1 Cor. 15.53 Therefore the same bodies that are now mortal and must die shall be raised And indeed the Apostle plainly shews all along in that excellent discourse of the Resurrection that he intends that the same body that dyed should rise again 5. It seems most agreeable to the Justice of God that it should be so viz. that the same numerical body that was the souls instrument either in good or evil actions either in works of Righteousness or Sin should partake with the Soul also in its rewards or punishments shall they that beat down their bodies and bring them into subjection or suffer Martyrdom in their bodies for the cause of Christ be rewarded in other bodies than those that thus suffered Or shall that body and flesh of a wicked man which was so great an instrument of his soul in sinning against God and dishonouring of him and hurting others be dissolved into dust and shall another body be framed for that miserable soul to suffer with it those exquisite torments that the damned must suffer for ever Surely this cannot be Therefore it seems most agreeable to the Justice and Providence of God that every one should receive either reward or punishment in his own body which he had here in this life 6. Christ himsâ—lf did rise with his own body viz. with that body that had been crucified And others that had slept in their Graves did come forth thence at our Saviours Resurrection and surely they came forth with those very bodies that slept there and not with new bodies Matth. 27.52 53. * We have here the first fruits of the resurrection to confiâ—m our faith And so much of the first use 2. Let us labour to strengthen our Faith in the belief of this Article And in order hereunto let us consider 1. This Article was that which many faithful Christians were ready to suffer Martyrdom for and to seal with their own blood 1 Cor. 15.29 else what shall they do or what shall become of them that are baptized that is that suffer Martyrdom * For so the word to be Baptized signifies sometimes as Mark 38. and the praepos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for Acts 9.16 See Apost hist page 182. for the dead namely for professing to believe the Resurrection of the dead And why stand we in jeopardy every hour viz. of the like Baptism for the same profession either from persâ—cuting Sadducees who allow no Resurrection or from the furious Jews who deny Christ to be risen 2. This Article is a great foundation of a Christians hope 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ who according to his abundant mercy hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead For if in this life only we had hope we were of all men most miserable 1 Cor. 15.19 3. This Doctrine tends much to the illustrating the infinite wisdom power justice and mercy of God 4. It teaches us how much we owe to our Lord and Saviour who hath redeemed our bodies as well as our souls and will save our bodies as well as our souls 3. If there will be a Resurrection let us not bewail the death of our pious friends with too much sorrow or concernment Their bodies are but laid up for a glorious Resurrection 4. The consideration and belief of the Resurrection should strengthen us against the fear of our own death As God said to Jacob Gen. 46.3 4. Fear not to go down into Egypt for I will go with thee and bring thee
Sometimes he visits them with afflictions sometimes with temptations * 2 Cor. 12.7 nay sometimes he suffers them to fall into sin and all to humble them Expedit superbo ut incidat in peccatum as he said of old And if God so much desires we should be humble shall not we comply with his will therein 3. Con. how our blessed Lord and Saviour recommended humility to the World 1. By his precepts Mat. 11.28 2. By his example John 13. He washed his Disciples feet And John 6.15 When they went about to make him a King he utterly refused it There is not any one vertue that he commandeth and commendeth more than humility nor any one vice that he sets himself more against than pride In his Beatitudes Matth. 5. Poverty of spirit hath the first promise and meekness and humility the third And if we look through his whole life we shall find there is not any one grace he did more signally exercise or by his example more commend to the imitation of Christians than Humility Let the same mind therefore be in us that was in Christ Jesus as the Apostle exhorts us Phil. 2.5 4. Earnestly pray to God to help thee in the humbling of thy heart pour out thy soul to the Lord in some such petitions as these Lord take from me I pray thee all vanity and foolish complacency in my own person or actions and help me to reflect all glâ—ry to thy self suffering nothing to adhere to mine own heart but a sence of my imperfections and thankfulness to thee for all thy free and undeserved mercies Lord keep me from sin folly and indecencies and then inable me to receive all lessenings and diminutions ro m men patiently and contentedly 5. Converse often with humble and afflicted persons that so thy heart may be affected with their condition and that thou mayest sympathize with them in their sorrows and sufferings 6. Consider what a great influence humility hath into many other graces Repentance Faith Love to God and man are much quickned and enlivened by humility None more truly penitent none more joyfully and thankfully repose and rely on the great satisfaction of Christ none have their hearts more inflamed with love to God and man than humble persons Lord what am I saith the humble Soul that ever thou shouldst place thy love on one so unworthy What am I or what is my fathers house that thou shouldst deal so bountifully with me 7. Meditate often on thy own failings and weaknesses and reflect on the worst things in thee that so thou mayest be abased and not only on the best to puff thee up The Pharisee in Luke 18. cried out I thank thee O Lord I am not as other men are an extortioner unjust an adulterer or as this Publican but the poor Publican cried out Lord be merciful to me a sinner 8. Meditate on thy own death and celebrate thy own Funeral in thy serious thoughts and meditations Methinks some serious thoughts of death and the grave should be able to pull down the pride and plumes of the vainest spirit CHAP. IV. Of Gluttony IN handling of this subject I shall proceed in this Method 1. I shall shew what Gluttony is 2. I shall inquire into the causes of it 3. Shall shew the great evil and danger of it 4. Shall propound some helps and remedies against it For the First I shall first shew in the general what gluttony is and then come to speak more particularly of it Gluttony may be thus described It is a voluntary excess in eating for the meer pleasing of the appetite or some other carnal end But here I must interpose three cautions 1. The same quantity may be an excess in one that is not in another A strong and labouring man may eat a great deal more than a student or a man of a sedentary life Therefore the excess is not to be estimated by the quantity eaten but by the condition of the person eating Ordinarily that is to be called and accounted excess when a man to please his appetite eateth more than is profitable and convenient for his health or to help him on in his duty And here that excellent rule of Aristotle is to be observed who maketh vertue to consist in the mean or measure and that distance from the extremes which the prudence of a prudent man determines * Virtus consistit in ea mediocritate quam vir prudens defini verit And so in this case the prudence of every particular man must determine for him what must be his measure as to eating 2. 'T is not all delight in meat or pleasing the appetite that is a sin but only that which is made a mans ultimate end and is not referred to an higher end When the delight it self is not directed to health and more alacrity in our duty towards God and in serving of him 3. A difference as to diet ought to be allowed to persons and to times 1. To persons Some persons may have better diet and more costly than others The same diet that is fit for one man is not fit for another A great man may have those sorts of meats which would be unfit ordinarily and too chargeable for a poor man 2. To times Times of Thanksgiving and rejoycing may be allowed a more liberal provision and large exceedings than is convenient at other times As we see our Saviour at a Wedding in Cana in Galilee turned water into wine that the guests on such a day of chearfulness and rejoycing might have a more plentiful provision Yet temperance is then also to be observed excess being never allowable but alwayes to be avoided Having thus spoken of Gluttony in the general I come now to shew more particularly wherein it consists 1. 'T is sometimes an excess in quantity when more is eaten than is meet and fit or than the stomach can well carry off or digest And so by imperfect concoction abundance of crudities and vitious humors are bred which prepare and dispose the body to sicknesses 2. Sometimes in quality when the meats that are eaten are too young or too delicate and costly and when there is too great a curiosity in dressing and saucing of them or when such meats are delighted in which are apt and proper to excite and pamper lust and wantonness or when they are such as are intended to revive the appetite after it is well satisfied and needs no more 3. Sometimes in the manner of eating As 1. When men eat too eagerly and with too much greediness and too voracious an appetite 2. When they eat too often and too soon before their former meal is digested not allowing nature sufficient time of concoction And so much of the nature of Gluttony 2. I come now to inquire into the causes of it There are several causes of it 1. An inordinate appetite and a mind too much set upon Flesh-pleasing They that are after the flesh do mind the the
things of the flesh sayes the Apostle Rom. 8.5 There are some who too much delight in eating and feeding making their belly their God like Philoxenus who wished he had the neck of a Crane that he might have the longer delight in swallowing and tasting his meat and drink These people should remember that the flesh is one of the enemies they are engaged by their baptism to fight against and therefore should not pamper it unto wantonness 2. Want of due understanding what is truly conducing to health and to the furthering of us in our duty towards God and man A decaying body ought carefully to be supported but an unruly body ought carefully to be subdued And they that do not duly consider their own constitution and what is the duty incumbent upon them in reference to their particular Temper and the state of their bodies will be apt to erre in this matter 3. Making appetite the rule and measure of our eating and drinking whereas appetite was given to us to make that grateful to us which reason bids us to eat and not to be our measure Many a mans appetite is stronger than his concoction and many healthful people have an appetite to more than they ought to eat or than nature can well digest We see in Swine and many greedy Children that they would many times even kill themselves with eating if they had not the reason of others to govern them Appetite therefore is not to be our rule either for quantity or quality of meats but reason in this as in other things is to be our guide and governor When reason hath nothing against it then appetite sheweth what is most agreeable to nature and what the Stomach is like best to close with and digest But God hath given us reason as well as appetite and though as the common saying is * Venter non habet aures the belly and the appetite hath no ears yet reason should make them hear yea and obey too 4. The exceeding deliciousness and pleasantness of some meats tempts the appetite to desire more than nature requires So the quality oftentimes tempts and invites to an excess in quantity 5. The evil custom of urging and importuning others to eat more than they have a desire unto This is many times a great cause of Gluttony We are all more prone to exceed than to fall short and we need no incitation to eat our own appetite is apt to incite us too much But many people think it a piece of civility to urge importune and almost force their friends to eat though they will not urge them in the like kind to drink more than they have a mind unto And so much of the causes of Gluttony 3. I come now to the third thing I propounded to speak to namely the great evil and danger of this sin And this I shall shew in sundry particulars 1. 'T is a great enemy to the Body Plures gula * Quicquid avium volitat quicquid pisâ—ium natat quicquid ferarum discurrit nostris sepelitur ventribus Sen. quam gladius The throat hath killed more than the sword Many men dig their graves with their teeth and dye because they put not the knife to the throat (a) Prov. 23.1 Pone cuâ—trum i. e. modum adhibe gulae tuae eamque velut cultro gutturi infixo refraena Menech How hard soever it hath gone with some people in the World at some particular times yet more have been killed by their own Gluttony than ever were starved to death through want It may well be supposed that a little more than half the quantity of meat and drink which many people take would afford them as lasting and as healthful a state of body as the over measure they ordinarily use Intemperate men are Valetudinis suae proditores as he said betrayers of their own health For Gluttony though it kills not suddenly yet it doth it surely and certainly like the Dropsie of which 't is said it killeth as it filleth that is by degrees and insensibly Gluttony fills the body with crudities which are the root of most sicknesses There are few diseases but are the effects of Gluttony or excess in drinking 't is excess that commonly breeds them and layes the matter and foundation of them And if this were well understood I wonder that wicked men if they do not believe a life to come yet should not be affraid of shortning this their present life by their intemperance 2. 'T is a great enemy to the mind and to all the exercises operations and imployments of it both religious and civil It makes men heavy drousie dull and shathfull The body ought to be the instrument of the Soul in the service of God But Gluttony makes it a clog to the Soul and exceedingly indisposes it for the duties we owe either to God or man 3. Gluttony is a great symptom of a carnal mind and a carnal mind is enmity against God as the Apostle tells us Rom. 8.7 And that which opposes God is sure to be destroy'd And the spirit of God further assures us at the thirteenth verse of that Chapter that they that live after the flesh shall dye and that not only a temporal death but except they be converted an eternal death also 4. It breeds lust and furthers the power of concupiscence As dunging the ground makes it fruitful especially in weeds so Gluttony fills the mind with the weeds of filthy thoughts filthy desires and inclinations and thence come filthy words and filthy actions He therefore that feeds his body high does plainly and evidently pamper his enemy but he that beats down his body and keeps it in subjection as the Apostle speaks 2 Cor. 9.27 by fasting and abstinence takes a right course to mortifie the lusts of the Flesh 5. 'T is a shameful abuse of Gods good creatures which are given us for our use Would you not think those men exceeding blame-worthy who should take good and wholsome meat and throw it into the channel or sink Gluttons by their great excess do that which is much worse For they not only abuse Gods good creatures by their exâ—ess and riot but they thereby hurt their own bodies also 6. 'T is a most ungrateful sin It carries Gods good provisions over to his enemy even to the strengthning of fleshly lusts and turneth them all against the giver of them Is it not a horrible disingenuous thing so to provoke and dishonour God with his own mercies Pride Idleness fullness of Bread and hard-heartedness to the poor were the provoking sins of Sodom Ezek. 16 49. 7. 'T is a kind of idolatry to mind the belly inordinately The Apostle tells us of some Phil. 3.19 whose belly was their God And such persons worship a craving God that will not let them alone except they serve him 8. A gluttonous appetite maketh our very table become a snare to us Deut. 6.11 12. When thou hast eaten and art full
out of Heaven 1 Cor. 6.9 10. Know ye not that the unrighteous shall not inherit the Kingdom of God Be not deceived neither Fornicators nor Idolaters nor Adulterers nor Effeminate nor abusers of themselves with Mankind nor Thieves nor Covetous nor Drunkards nor Revilers nor Extortioners shall inherit the Kingdom of God And yet notwithstanding this dreadful sentence denounced by God in his holy word against this sin there are some so vile and miserably depraved as to think it a piece of bravery to drink stoutly and a sign of a strong brain to be able to bear much drink and a great conquest over another man to drink him down not considering in the mean time that while they conquer others in this vile manner at their Cups they themselves are shamefully conquered and overcome by the Devil 4. Not considering nor understanding the extreme hurt that this kind of excess does unto their bodies They apprehend not how much it spoils the temper of their stomachs ruines their health and ordinarily shortens their lives 5. Another great cause of drunkenness is idleness They that are of an idle sloathful temper and love not to take pains in an honest calling usually seek out idle companions like themselves and so that they may drive away the time as they call it they go a potting together 6. Another very frequent cause of drunkenness is that vile custome of drinking Healths and constraining others to pledge them which constrains many a man to drink more than he should There are many reasons may be alledged against this evil custome 1. To urge a Health is a great and unsufferable usurpation * Peccatum est provocare ad aequales Calices nec fas est respondere Lessius de Justitia jure Lib. 4. c. 3. upon another Why may not another enjoyn me to eat as much and as big pieces and portions as he eats as well as injoyn me to drink * Una salus sanis nullam potare salutem Non est in potâ vera salute salus as full bowls and as many glasses as he drinks 'T is very likely that I can neither eat nor drink so much as he And what authority hath he over me to compel me to it In Ahasuerus's feast Hester 1.8 none was to be compelled to drink more or oftner than it pleased him and shall we that profess our selves Christians be worse than civil Pagans 2. 'T is unreasonable that my health and consequently my life should be at the mercy of another ma◠which it must needs be if he may compell me to drink so much as will destroy my health as is frequently done How many have gotten a great fit of sickness and some their death by one drunken bout And besides If I to comply with anothers drunken humor who begins an health should drink so much as to make may self sick besure he will neither feel my pains nor pay my Physician nor answer to God for my sin 3. We ought not to incourage others to drink more than is fit as the custom of pledging Healths manifestly does Possibly another would not have pledged the healths that went about if he had seen me stick at it and not to have done it before him My example may in all likelihood have induced him the rather to do it And why should I be accessary to draw another man into intemperance And possibly had I stoutly refused it it might have prevented the urging of any more healths at that time and so I might have prevented a great deal of evil And further why should I encourage such a vile custome as makes it a crime and an high offence against civility and good manners to refuse a health when I have so much reason to do it Surely all manifest occasions and provocations to sin ought to be avoided as the Apostle tells us Eph. 5.11 Have no fellowship with the unfruitful works of darkness but rather reprove them 'T is notoriously known that healthing is a frequent occasion of drunkenness and not of that only but of quarrelling fighting and sometimes of murder also And why should I encourage such a custome which is the occasion of so much mischief I do not say 't is simply evil in it self to drink a glass of wine or keep off my hat whilst another is remembred But by accident it may be evil namely if I thereby encourage an evil custom which is a great occasion of drunkenness and give scandal and offence to such who upon that account have a great aversation to it Yet so it may happen that this accident may be outweighed and overballanced by a greater accident namely if I see my life in apparant danger if I refuse it And any other accident which will really out-weigh the former hurtful accident may make it lawful As in some cases and companies the offence given by denying it may possibly be such as will do more hurt far than the yielding to it would do As in that case when a mans loyalty to the King is laid upon it though I confess it is a very unreasonable thing to make that a Test of Loyalty which many good men and very faithful and loyal to the King do scruple and which his Majesty himself in his first Proclamation after his return declared against yet I say if such a thing should happen then Christian Prudence must be the present decider of the case by considering whether more good or evil be like to ensue thereupon and must determine accordingly To be bare when others lay the honour of our superiors upon it is a ceremony which on the foresaid reasons may be complied with But when to avoid a greater evil we are extraordinarily put on any such ceremony 't is fit we should add some such words as may declare upon what account we do it that so we may prevent scandal and offence But the best way of all is to avoid as much as possibly we can such company as are like to put us upon these scruples and inconveniencies And so much of the causes of drunkenness 3. I come now to shew the heinousness of this sin which will the better appear to us if we consider these following Particulars 1. 'T is a high provoking offence against God who hath declared his high displeasure against it in his holy word Let drunkards read these places and tremble Isa 5.11 22. Wo unto them that rise up early in the morning that they may follow strong drink that continue until night till wine inflame them Wo unto them that are mighty to drink wine and men of strength to mingle strong drink Habakkuk 2.15 Wo unto him that giveth his neighbour drink that putteth his bottle to him and maketh him drunken that he may look on his nakedness Isay 28.1 Wo to the Crown of Pride the drunkards of Ephraim c. and Verse 7. They have erred through wine and through strong drink are out of the way the Priest and the Prophet
Souls How ready was he to comply with his Fathers will The Cup that my Father hath given me to drink shall I not drink it sayes he John 18.11 and Luke 22.42 Father if thou be willing remove this Cup from me yet not my will but thy will be done 1 Pet. 2.21 Christ suffered for us leaving us an example that we should follow his steps who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously 4. He teacheth this lesson by his Spirit Now the spirit teacheth contentment these wayes 1. By convincing the Soul of the reasonablnest of it He shews that it is most fit and reasonable that God being our Creator and having absolute soveraignty and dominion over us and being infinitely wise holy just and gracious we should submit to him and lie at his feet 2. By strengthning our faith in the promises of God 3. By strengthning our hearts to bear the burden of afflictions Eph. 3.16 We are strengthned sayes the Apostle with might by his spirit in the inner man And Col. 1.11 Strengthned with all might according to his glorious power unto all patience and long suffering with joyfulness And 2 Tim. 1.7 God hath not given us the Spirit of fear but of power of love and of a sound mind 4. By shedding abroad a sense of Gods love into our hearts Rom. 8.16 The spirit beareth witness with our spirits that we are the Children of God and if Children then heirs heirs of God and j ynt heirs with Christ And so we rejoyce in hope of the glory of God Rom. 5.2 And this hope maketh not ashamed because the love of God is shed abroad in our hearts by the Hâ—ly-Ghost which is given unto us And thus we see how Christ teacheth this lesson by his word by his example and by hâ—s Spirit Would yoâ— learn this lesson put your selves under Christs institution Particularly labour to practice these things 1. Break off your sins by true repentance and secure the pardon and forgiveness of all your transgressions by Faith in Christs blood A condemned man hath no contentment in any thing he enjoys But a man pardoned is content and well pleased with a Morsel The Apostle tells us Rom 8.1 There is no condemnation to them that are in Christ Jesus There may be much tribulation to such but thanks be to God no condemnation 2. Labour to be holy in all manner of conversation For Godliness is profitable unto all things having the promises of this life and tâ—at which is to come 1 Tim. 4.8 Keep and cherish a good consciâ—â—ce and a good conscience will cherish and comfort you 3. Prepare for afflictions and think it no strange thing when they happen to you And when they come meet them as discreet Abigal met David Let not my Lord be angry Beg of God that though he do chastise thee yet he would not be angry w th thee Earnestly implore him that though there be much bitterness yet there may be no wrath in thy Cup. And pray also that all your afflictions may be sanctified to you and may do you that good which God sent them for And be more careful of your carriage under afflictions than troubled at them 4. Moderate your desires after worldly things Though God cut you short as to the things of the world yet think often of your portion and inheritance in the other life Take Mr. Herberts pious counsel Pag. 131. Content thee greedy heart Modest and moderate Joyes to those that have Title to more hereafter when they part Are passing brave Let the upper Springs into the low Descend and fall and thou dost flow What though some have a fraught Of Cloves and Nutmegs and in Cinnamon sail If thou hast wherewithal to spice a draught When griefs prevail And for the future time art heir To the Isle of Spices is' t not fair 5. Be humble under a sense of your own weakness and earnestly beg strength from Christ to inable you to be content in every condition A Believers strength both for doing and suffering the will of God is from Christ Psal 131.3 When I cried unto thee saies the Psalmist thou strengthnedst me with strength in my Soul 6. When thou art strengthned to bear afflictions with a quiet placid and sedate mind give all the glory unto Christ and say as Paul did 1 Tim. 1.12 I thank Christ Jesus our Lord who hath enabled me 7. Be not secure but watch and pray lest you enter into temptation Moses though the meekest man upon the earth in his time yet once fell into such a fit of discontent and passion and spake so unadvisedly with his lips that God was angry with him and would not let him go into Canaan Now if a person of so eminent grace so failed what eruption of discontent may we be subject to if left to our selves CHAP. VIII Of Covetousness and Earthly-mindedness IN handling of this Subject I shall proceed in this Method 1. I shall shew what Covetousness it 2. In what particulars it discovers it self 3. The causes of it 4. The marks and characters of such as are covetous 5. The great evil of it 6. I shall give some directions and prescribe some remedies against it For the First Covetousness is an inordinate and excessive love of riches and an immoderate desire and hankering after them The simple desire so riches is not Covetousness but an inordinate and over-greedy desire of them And therefore this sin is especially in the heart One may have little and yet be Covetous One may be rich and yet free from Covetousness 2. Covetousness discovers it self in these Particulars 1. In getting wealth unconscionably without regard either to Piety Equity Justice Charity or Humanity When men have their hearts so bent and set upon the World that they use indirect means to get it such as are Oppression Over-reaching Cheating Lying Stealing And so in treasuring up Wealth they treasure up wrath to themselves 2. In an unduede taining and with-holding from the Poor through hard-heartedness and penuriousness what is fit to be given to them When a man is so strait-hearted and strait-handed in works of Charity so cruel so hard and miserable that he gives not at all to the poor or very little and only what is extorted from him with great difficulty and importunity When men are continually hoarding up for themselves but have no bowels or pity for the poor or their indigent relations and though they have enough and abound yet are inordinately carking and caring for more still being perplexed with an Infidel fear lest they should want when they are old Like Symonides who being asked why he was Covetous in his old age Answered I had rather leave riches to my enemies when I die than stand in need of my friends while I live 3. In spending too sparingly and niggardly when men that have plentiful estates have not hearts to allow themselves
without great care and taking heed to your self may disorder and discompose you 2. Consider that you your self are subject to manifold errors and failings and you must not expect to meet with or converse with any that are totally free from failings and infirmities Who is there also who hath not a blind side on which he doth not see In many things we offend * Tangat memoriam communis fragilitas all sayes the Apostle Jam. 3.2 Keep alive therefore a sense of your own weakness and what need you have of forgiveness both from God and Man and that will more dispose you to patience towards others 3. Take heed of being soon angry * Multos absolvemus si prius coeperimus judicare quam irasci Sen. de Ira. He that is soon angry dealeth foolishly Prov. 14.17 Give leave to your judgement to consider before you be angry The discretion of a man deferreth his anger Prov. 19.11 Augustus was advised not to be angry at any time till he had first said over the Greek Alphabet 'T is a shame that we that are Christians should not prescribe as good Rules to our selves to keep us from falling too suddenly into Passion as the Heathens did Shall their Morality do so much towards the curing the irregularities of practice and shall not our Christianity do much more Solomon tells us Prov. 16.37 He that is slow to anger is better than the mighty and he that ruleth his spirit than he that taketh a City And the Apostle Jam. 1.19 adviseth us to be slow to anger 4. Be not angry upon every trivial occasion He that is angry without cause sayes our Saviour is in danger of the judgment Matth. 5.22 We should not be angry for any thing that is not material in it self or in its consequents We should not be angry for meer involuntary and casual offences such as without great care could not have been prevented To be angry for every toy debases the value of our anger A man must not as one sayes fire the Beacon of his Soul for the landing of every Cock-boat 5. Take heed you be not angry too often For when a man is frequently and often angry his anger grows into contempt and works no good effect Anger must be used as a medicine only now and then and that only upon just occasion 6. Take heed your anger be not too hot nor too vehement and excessive It must be serious indeed and have some life and warmth in it that it may be effectual for the reformation and amendment of the offending Person and may be a warning to him to avoid the like faults for the future But yet we must take heed of all excesses and transports of this Passion * Ira sic dicta quia hominem facit ex se ire non esse apudse 7. In your anger make no rash vows or resolutions Make no irrevocable decrees like the Laws of the Medes and Persians Say not you will never trust or never have to do with such or such a man again c. Sudden rash and desperate resolutions are very dangerous and usually men have cause to repent of them very quickly after 8. In your anger be sure to reveal no secrets formerly committed to your trust For that makes a man a Bankrupt for society ever after No man will care to have any thing to do with him who hath so little wit or honesty in his anger as to reveal what was before committed to him under the seal of secresie 9. Take heed of bitter provoking speeches when you are angry When you find your heart to begin to be hot within you then watch over your self especially and either be silent which is a good way to preserve your innocence or else give a soft answer For as Solomon sayes Prov. 15.1 A soft answer putteth away wrath but grievous words stir up anger Prov. 17.27 He that hath understanding spareth his words and is of a cool spirit I know people are apt to say words are but wind But wind you know many times kindles a fire and increases it being once kindled Prov. 21.23 The wise man tells us as coals be to burning coals and wood to fire so is a contentious man to kindle strife Fire cannot long continue if the wood and fewel be taken from it so neither will anger long endure if words and cross answers be not multiplied For such kind of speeches and perverse and provoking replies usually make a Cholerick man to proceed from anger to rage Prov. 25.15 A soft tongue breaketh the bones or as the original will bear it a man of bone that is such an one as is stiff and hard * Virum durissimum riâ—idissimum Jun. an eminent example hereof we have in Abigail who by her discreet and soft speeches quickly appeased Davids furious anger 1 Sam. 25.24 And therefore well might the same wise man say Prov. 21.23 Whoso keepeth his mouth and his tongue keepeth his Soul from troubles The Counsel of the Son of Syrac is here also worthy to be considered Chap. 8. Verse 4. Contend not with a man full of words neither heap up wood on his fire For as the heaping up of wood increaseth the fire so multiplying of words increaseth anger 10. Do not peremptorily break off any business in a fit of anger Consider that nothing can be done in passion but may be done better without it For Passion is no good counsellor It usually blinds the mind and hinders due consideration and so exposes a man to do things very unreasonable 11. Ponder beforehand with your self what are the usual causes of anger that so you may take heed of them And they are such as these 1. Pride This is a great cause of anger Proud and high minded men are usually apt to be very angry and to conceive a great indignation if their judgements and understandings be not vailed unto and their wills and pleasures complied with Prov. 13.10 Only by Pride cometh contention Prov. 21.24 Proud and haughty Scorner is his name who deals in fierce wrath 2. An opinion of being contemned either in word or deed A sense of contempt or that the injury received had much of contempt in it doth usually more stir up anger than the injury it self and so the manner aggravates the matter Therefore when men study to find out circumstances of contempt in an injury received they kindle their anger to a great height If you would therefore prevent anger sever the injuries you receive as much as you can from contempt or malice and impute them to rashness weakness inconsiderateness to any thing rather than contempt which the nature of man can so hardly bear 3. Covetousness They that are eager upon the world and have their hearts set upon earthly things are apt to be very angry and cholerick when things fall out cross to their minds They are usually very angry abroad when they meet with losses and disappointments but almost
they have had to the contrary Deut. 29.19 20. When they shall bless themselves saying I shall have peace though I walk after the imaginations of my heart adding drunkenness to thirst the Lord will not spare that man but his anger and jealousie shall smoak against him Where these black marks are found we have great cause to fear that such men have out stood the day of their visitation But whatever others do let us look to it that we carefully improve our day of grace And that is the first Direction 2. Dispatch in the first place and with the greatest care and diligence thy great work which must be done or thou art undone for ever Secure thy interest in Christ and the pardon of all thy sins in him thy state in grace and thy title to Heaven And when that great work is once well done thou may'st go quietly and chearfully about thy worldly affairs and businesses The generality of men are the veriest children and fools as to their main concernment imaginable They mind the world seriously but neglect the one thing absolutely necessary If a King should send his Ambassador and give him among the rest one principal instruction charging him above all things to mind and observe that which if he did he should be highly rewarded at his return but if he neglected it he should forfeit his head I question whether any instance can be give since the world began of any Ambassador so stupid and careless as to neglect a matter that so much concerned him But alas how oft is this done by the children of men in a matter of greater moment Thou that wouldest it may be severely have censured and condemned this Ambassadâ—r if he had so grosly neglected his duty de te fabula narratur thou art the man This thing is more than verified of thee who mindest the things of this life but neglectest the great business for which thou camest into the world and which above all other things thou shouldest have minded There is no necessity that thou shouldest be rich and leave such an inheritance to thy Son or so many hundreds in thy inventory but it is of absolute necessity thou shouldest be converted and repent of thy sins and get thy soul cleared of all thy guilt by faith in Christ and shouldst honour God in this world and should'st be in such a posture and frame of mind and heart that thou may'st be fitted to dye These things are necessary to thee the other are not Labour therefore to do thy great work in the first place and do not defer it and put it off God calls thee now to repent do not put God off and say thou wilt do it hereafter Ask thy self this one serious question whether thou ever dost intend to repent or no If not thou declarest thou intendest to damn thy Soul If thou dost intend to repent why wilt thou not now do it The longer thou delayest the more unfit thou wilt be Besides consider this thou in thy distresses and necessities cryest to God to relieve thee and to help thee presently When thou art in pain or under a grievous sickness thou wouldst think it hard if God should say I will ease thee of thy pain seven years hence why shouldst thou then put God off with delayes And 't is a sad observation that some make concerning those that wilfully delay to turn to God namely that few of them are converted at last Therefore upon all these accounts defer not thy main work thy conversion to God and securing thy peace with him whatever else thou neglectest 3. Labour to keep certain set times for thy private devotions and be constant to them Especially be careful to observe the Lords-day well From our conscienciousness and diligence in the duties of Gods worship and service on that day we may make a probable conjecture of the success of our worldly affairs and businesses the week after This a learned man * The renowned Jâ—dge Hale in his Meditations sayes he could not but take notice of in himself and as to his own concerns though otherwise he was not addicted to superstitious observations 4. Keep conscience tender and that will reprehend thee for wasting thy time or ill imploying it Thou wilt then be careful not to spend it in any thing that thy conscience will reproach thee for and which must be repented of afterwards Remember God and conscience must be pleased whoever be displeased 5. Promise not to thy self long life but live as one that is uncertain of another day The groundless expectation of long life makes people many times less careful rightly to improve the present time Men will spend prodigally out of a full purse who otherwise would be sparing if they knew they had but little 'T is observed of some that have promised themselves long life that they have been cut off very suddenly Thou reckonest possibly upon years whereas it may be thou hast not moneths to live However say this to thy self every morning I am now brought to the beginning of a new day O my soul let me improve this day well so as I may give a comfortable account of it unto God The Sun may return again after it hath set But this day when it is once gone I shall never see again 6. Take heed of those things that rob people of their time and watch carefully against them And they are such as these 1. A sluggish and sloathful habit of mind Spontanea lassitudo aspontaneous lassitude or weariness is a sign the body is out of order And a voluntary sloathfulness and sluggishness is a sign of a distempered Soul sloath is an averseness from that labour which is our duty through a carnal love of ease He is most sinfully sloathful who is most voluntarily sloathfull 'T is certainly a very dangerous life for any man to live out of a calling or to be idle and slothful in his calling But the worst kind of sloth is a backwardness and listlesness to our greatest duties The Apostle cautions us not to be sloathful in business but fervent in Spirit serving the Lord Rom. 12.11 And if we would but take pleasure in the work God calls us unto we should not then be weary of it or slothful in it 2. Overmuch sleeping and drouzing and lying a bed Suppose there be two young scholars whereof one sleeps but six hours usually in a night and the other nine The one of these out-lives the other 21 hours in a week how much will he gain of him a year 3. Too long dressing and finefying the body Indeed neatness and cleanliness are very commendable but overmuch curiosity in dressing and adorning the body as it is a great vanity so it is a great and unnecessary expense of time 4. Long visits * Amici sures temporis and unprofitable and impertinent discourse of which I spake something before under the third head Indeed visits may be prudently ordered and spent in
themselves to consider what kind of life that is that is there lived They savor and relish earthly things but spiritual things seem to them to have no tast in them But the true Christian exercises himself in the meditation of things invisible and lives in the believing views of the excellency and reality of those things and by faith ascertains them to himself The Martyrs had their hearts set on things unseen The invisible comforts and recompenses of the other life bore up their hearts against the terrors of visible and present torments And so much of the causes of Covetousness 4. I come now to shew what are the marks and characters of such as are Covetous and Earthly-minded and who may be stiled men of the World 1. Men whose knowledge and skill lyes only or chiefly about the things of the world They are shrowd understanding men in worldly matters but in the things of God and such as concern their Souls and their everlasting welfare meer Children In the things that concern their trades or professions they are notable men but talk with them about the Covenant of Grace about Conversion and Regeneration about the true nature of Repentance or Faith and they know little 2. Their hearts are chiefly set on these things The things of the World they love and affect as being sutable to their spirits The Apostle commands us 1 John 2.15 Not to love the World nor the things of the World for all the things of the World may be reduced to these three heads the lust of the flesh or sensual pleasures the lust of the eye or riches and such things as are seen with the eyes and the pride of life that is preferments and honours But though the Apostle commands we should not set our hearts or affections on these things yet this is the Worlds Trinity and more adored by them than Father Son and Holy-Ghost 3. Their discourse is chiefly about these things 1 John 4.5 They are of the World therefore speak they of the World Their breath is earthy which they say is a sign of death Talk with them about worldly things none more free to discourse than they But speak to them of matters that concern their Souls they have nothing to say Such discourse is usually unpleasing to them 4. Their pains and endeavours * Rem Rem quocunque modo Rem Ocives querenda pecunia primum est Virtus post nummos are only or chiefly for the things of the World They take little pains about their own Souls or the souls of those under their care but are mighty industrious about the things of the World They rise early and sit up late to acquire them but a short attendance upon religious duties and exercises what a weariness is it to them and they are ready to snuff at it as the Prophet speaks Mal. 1.13 They take a great deal of care and pains how they may live here it may be ten or twenty or thirty years but they take no thought how they should live a thousand years hence when they have left their bodies in the earth Oh were the endeavours of these men for the saving of their immortal precious souls but any thing answerable to the pains they take to get the World how happy might they be God is not always pleased to bless and succeed the endeavours of men who are very diligent in their calling and painful and laborious to get wealth God sees it best to keep them low But what man ever was diligent and serious in seeking the things of eternal life and working out his Salvation that did not find God assisting of him and prospering his endeavours 5. They are very careful to secure to themselves those temporal things but use no answerable care to secure to themselves things eternal They are very careful about the Titles of their Lands and Purchases and hardly ever think themselves secure enough Let a Minister come to one of these men on his Death-bed and ask him concerning the evidences of his estate he will tell him they are all safe in such a trunk or chest But let him ask him what evidences he has that his Soul is in a safe condition Alas He has nothing to say He has not minded those things His Soul is left upon miserable uncertainties He has taken no care to secure to himself erernal * Nulla satis magna secuâ—itas ubi periclitatur aeternitas happiness He has taken care to leave a clear estate to his children but no care to clear his Soul of guilt or to deliver himself from the wrath that is to come 6. They are commonly very solicitous about their own private interest but little or nothing concerned about the interest of Christ or his Church They are wholly and only for themselves We read 1 Sam. 4.13 that old Eli's heart trembled for the Ark of God which was the symbole of his gracious presence among them But how little are worldly and earthly-minded men concerned how it fares with the Church of God provided their own private worldly concernments be safe and secure 7. These outward things they make their trust and confidence They set their prime affections of love and trust upon them in that measure which is only due to God The rich mans wealth is his strong City Prov. 10.16 They make Gold their hope and fine Gold their confidence Job 31.24 Their wealth is the Idol upon which they dote Their confidence and trust is taken off from God and placed upon their riches As the Psalmist speaks Psal 52.7 Lo these are the men that make not God their strength but trust in the abundance of their riches And this their way is their folly and a course very injurious to God who should be the only object of our trust and can only help us in a day of trouble The Scripture doth frequently disswade men from such carnal confidence 1 Tim. 6.17 Charge them that be rich in this World that they be not high-minded nor trust in uncertain riches but in the living God Psal 62.10 If riches increase set not your hearts upon them And our Saviour himself gives us this precept Matth. 6.19 Lay not up for your selves treasures upon earth where moth and rust doth corrupt and where thieves break through and steal but lay up for your selves treasures in heaven where neither moth nor rust doth corrupt and where thieves do not break through nor steal For where your treasure is there will your hearts be also And so much of the marks and characters of such as are earthly-minded 5. I come now to shew the great evil of Covetousness and earthly-mindedness 1. 'T is a sin the Scripture testifies very much against 1. 'T is called Idolatry Ephes 5.5 Col. 3.5 because the Covetous man loves * Amor tuus Deus tuus his money more than God and more trusts in it 2. 'T is called the root of all evil 1 Tim. 6.10 'T is the cause
of Oppression Extortion Cheating Lying Theft False-witness-bearing breach of Promise c. It occasions a great deal of trouble to the World by Quarrelling Contention Law-Sutes and the like He whose affections are inordinately set on money will not stick at the breach of any of Gods commandments There is scarce any sin so base and vile but he that is under the power of Covetousness will venture to commit it for gain and advantage * Avaritia Christum vendidit Therefore Davids prayer was Psal 119.36 Incline mine heart to thy testimonies and not to covetousness He might have said and not to lust or not to pride but it seems he looked on Covetousness as a Mother-sin which was like to produce many other sins wherever it prevailed 2. 'T is a very close sin 'T is a sin hardly discerned and so more hardly cured 'T is a secret subtil sin that hides it self under the cloak of frugality and good husbandry A man may be free from unlawful getting from deceit and injustice and yet be earthly-minded for all that If God should suffer a Professor to fall into drunkenness or uncleanness his conscience would be sure to flye in his face and severely talk with him But people that are Covetous and Earthly-minded hardly discern themselves to be so or think it no crime to be so though the Apostle 1 Cor. 6.10 reckons the Covetous among those that shall not inherit the Kingdom of God 3. 'T is a very insnaring sin They that will be rich sayes the Apostle that is that are resolved so to be either by hook or by crook fall into temptation and a snare 1 Tim. 6.9 Such persons will not stick at any thing that may promote their gain They will not care to make shipwrack of their consciences to gain the world And therefore Covetousness is many times the root of Apostacy Demâ—s hath forsaken me sayes the Apostle 2 Tim. 4.10 having embraced the present world Luke follows a suffering Paul but Demas through the love of the world forsakes him 4. 'T is a great dishonour to the Christian Profession What shall they that have Heaven set before them for a reward dote upon the earth Shall they that pretend to understand the surpassing excellency of the things above have their hearts and affections set on things below The Psalmist sayes Psal 135.15 The Idols of the Heathen are silver and gold 'T is a shame that silver and gold should be the Idols of Christians Therefore the Apostle writing to the converted Colossians Chap. 3. v. 1 2. tells them that if they be risen with Christ they must set their affections on things above and not on things on the earth 5. It much hinders profiting by the Woâ—d The Cares of this life choak the Word Matth. 13.23 There are many come to hear the word and sit before the Lord as his people whose hearts go after their Covetousness Ezek. 33.31 and so the word profits them not 6. It unfits a man to be a good Magistrate or a good Minister A Magistrate should be a man fearing God and hating Covetousness Exod. 18.21 A Gospel Minister should not be greedy of filthy lucre 1 Pet. 5.2 If either of them be under the power of Covetousness they are never like to discharge their duties faithfully 7. 'T is a very disquieting sin It disquiets the hearts of men and deprives them of inward peace They that covet after money pierce themselves through with many sorrows sayes the Apostle 1 Tim. 6.10 It creates also a great deal of trouble and disquiet to particular Families He that is greedy of gain troubleth his own house sayes Solomon Prov. 15.27 A covetous Master of a Family will make his Children and Servants very slaves and drudges and will hardly allow them things necessary and Convenient 8. It exceedingly hinders a due preparation for death They that have their hearts over-charged with Covetousness and the cares of this life seldom take their latter end into due consideration How hardly sayes our Saviour shall they that have riches enter into the Kingdom of God Math. 10.23 that is that have their hearts set on their riches and trust in them Corpulent birds seldom flye high Neither do they whose great care is to load themselves with thick Clay Heb. 2.5 6. mind Heaven or the things of the other life And so much of the evil of Covetousness 6. I come now to give some directions and to prescribe some remedies against it 1. Labour to understand wherein the true happiness of man consists Riches and wealth are not the distinguishing marks of the favour and love of God Men may have them and yet be of the number of them who have all their portion in this life Psal 17.14 God indeed does sometimes give riches to his own children that they may appear to be his blssiengs And to many of his own children he denies them that they may appear not to be his chief blessings The true happiness of man consists in reconciliation with God in conformity of his nature to him in having his Spirit dwelling in him and in being serviceable to him in his generation He that hath these is truly rich though he be poor in this World And he that wants these though he flow in riches and wealth yet I am not affraid to tell him he is for the present but a miserable man and in an unsafe condition 2. Consider the people of God ought to have a great confidence in Gods Fatherly care over them We are much pressed in Scripture to cast our care on God Psal 55.22 Cast thy burden on the Lord and he shall sustain thee 1 Pet. 5.7 Cast all your care on him for he careth for you Matth. 6.31 Take no thought for your life whaâ— you shall eat or what you shall drink or for your body what you shall put on but seek ye first the Kingdom of God and his righteousness and all these things shall be added unto you What makes children and servants less solicitous and anxious less careful and covetous in their Parents and Masters house than when they are for themselves Why they depend on their Parents and Masters to provide for them and that sets them at ease as to that particular And should not we then depend on the care and providence of our heavenly Father Why should we not trust God for our bodies as well as for our souls considering the many gracious promises he has made to take care of us The Apostle uses this as a great argument against Covetousness and that we should be content with such things as we have because God hath said I will never leave thee nor forsake thee Heb. 13.5 3. We should labour to moderate our affections to the things of this World Holy Agurs prayer was Prov. 30.8 Give me neither Poverty nor Riches but feed me with food convenient for me Our Saviour tells Martha Luke 10.42 that one thing is necessary 'T is not necessary we