faster for the Nourishment that should seed the rest runs into that Many other Vices are cut off by Age but the Strength of Corruption augments this And Old Age seeing it is likely to lose the World spits on the hand and takes better hold Therefore this Doctrine calls on you for Attention But what have Women to do to attend As much as Men for as they are more Impotent so usually their Affections are more inordinate to earthly things Therefore I speak to all Vse 2 Wherefore I require Attention of you all Psa 49.12 and call upon you with the words of the Psalmist Hear this all ye People and give Ear all ye Inhabitants of the World both low and high rich and poor together hear what our Saviour saith of this Rich man what he did and what he said to his own Soul out of a Conceit of his great Abundance and what was the Issue of it and how our Saviour applies it Hear so as to hear for thy self not to accuse another nor judg another but to accuse thy self and judg thy self for it and to be humbled under a sight and sense of thy own Guilt and what thou dost in this way do it conscienciously as in the presence of God and not as you stand with the Judgment of men by outward appearance Worldlinesse and Covetousness is a sly and subtile Sin hardly discerned by every man neither in himself nor others All Vices can dress themselvs in the habit of Vertue Pride shall be Handsomness Drunkenness Good-Fellowship Riotousness Liberality and Covetousness comes not behind any of them all in her Disguises That shall be Frugality and Good-Husbandry in providing for Posterity it hath more Pleas than any other Sin in the World hath more Colours put upon it more Cloaks to cover it The discovery whereof I shall I hope make unto you in our opening of the Parable There is indeed a sordid base Covetousness in many men of this World which is written as it were in great Characters in their forehead so that he who runs may read it in every Act they do in their whole course and carriage they discover it and yet they cannot endure to be accounted worldly and covetous and therefore that Vice is aptly resembled to the Plague which if a man's House be infected with yet he desires to keep it close and have it accounted any other Disease than that but we should deal more ingenuously with God and our own Souls and finding the Marks and Tokens to be upon us which what they are you may hereafter hear begg heartily that he would have Mercy on us and incline our hearts unto his Testimonies and not to Covetousness Psal 119.36 Questionless Christ would not have spoken thus to all both to Disciples and others if all were not subject unto it and if we be subject to it what can we do less then than take notice of the sinful Corruption of our Nature and be humbled for it Vse 3 And being a Doctrine of general Concernment let none take Offence at any of God's Ministers at any time for pressing of it This I conceive to be a necessary Caution considering the divers tempers and humours of our People no Minister can please all they will be finding fault either with the choice of his Text or manner of handling it St. Austine seemed to be at a Non-plus once about the choice of his Text not knowing what Text to choose or what subject to preach upon For when I did behold saith he the Lovers of the World I knew not how to preach to them for the Rich disdained what I said and the Poor had rather have Bread than Manna that I brought Such is the humour of People in this our Age Neh. 8.10 Mat. 25.27 The Epicure likes that Text well Go eat of the Fat and drink of the Sweet The Usurer likes that better Thou oughtest to have put my Mony out to the Exchangers c. The Lawyer would willingly hear that Text pressed 1 Tim. 1.8 1 Cor. 6.7 The Law is good if a man use it lawfully The Poor Client that There is utterly a fault amongst you that you go to Law one with another The Rich Creditor makes choice of that Text Owe no man any thing but Love Rom. 13.8 Luke 6.35 And the Poor Debtor that Lend looking for nothing again Some would have long Texts Some would have short In the very choice of our Text we can hardly please but die Sermon made upon that Text is usually more offensive great fault shall be found with Matter or Form Sometimes the Matter is too high and at other times too low Some would have us climb up the Mountains or launch out into the deeps of Election Reprobation Free-Will c. Others advise to keep below in the Valley and beat constantly upon those High-way Points as they please to term them of Faith Repentance and Obedience which indeed are most necessary Some would that the common places of Scripture should be decided Others would have the Sins of the Times rebuked and yet they are not agreed how that should be done Some like it best when it is done generally and coldly others particularly and zealously Some would have the Vices of Magistrates Ministers and other Superiours discovered others only the faults and failings of common People and Inferiours lest Superiours should be contemned and despised All men other mens Vices but few or none their own These disagree in Matter very ill but in form much worse Some like well that a Text should be Logically handled Others cry out upon it as being Man's Wisdom Some would have the Sermon adorned with Rhetorical strains Others call that Perswasibleness of words Some would have all confirmed by the Testimony of Councils Fathers and Doctors of the Church Others esteem that but Man's Doctrine and would not that they should be once named in a Pulpit Some would have all said without Book Others think that Minister tempts God that trusts to his Memory and useth no Notes Some love Gesture and Action Others like none Some are for short Sermons Others for long and it will be long enough ere we please all But it is not for us so feed every ones humour It is Christ's Example that a Minister must follow He spake so all and so must we as near as we can Sometimes indeed what he spake was not intended to all but so some particular Persons as Matth. 23. Luke 11.45 c. But usually what he said unto one was spoken to all as Mark 13.37 What I say unto one I say unto all Watch. Thus upon some Occasion a Text may be so chosen and the Sermon preached thereon so intended by him that preacheth it as that the main Passages thereof concern not every one But this Text which we have now in hand concerns the whole Auditory and therefore there is no Cause for any one to take offence thereat And so we pass
to that evill Counsellor Self 125 Motives to take Advice 117 128 Doct. 5. What the Heart thinks that it sayes 128 Use 1. To make us careful in thinking as well as in wording 129 Use 2. To comfort us in our greatest streights ibid. Doct. 6. Wealth hath its Distractions as well as Want 130 Reas A Worldly man is wedded to the World 132 Use 1. To inform our Judgments concerning the Estate of Worldly wicked men 136 Use 2. To reprove those who distract themselvs with carking Cares about things of this life 137 Use 3. To moderate our Care about things of this World 139 Motives to it some respecting God some in reference to others and some in relation to our selvs 140 141 c. Rule three-fold to be observed for the Cure of carking-Care 144 145 c. Doct. 7. The Rich man's Store proves many times his Sore 151 Reas 1. It may happen through Man's Corruption 153 Reas 2. Through the Wickedness and Malice of other men ibid. Reas 3. God in Judgment follows many a Rich man's abundance with a Curse 154 Use 1. Not to fret because of the prosperity of the Wicked 155 Use 2. To be contented with a mean Estate ibid. Use 3. For Rich men to learn how to abound as well as the Poorer sort have been taught how to want 157 Doct. 8. Worldly Wealth cannot keep from Want 159 Reas 1. In regard of the Nature of all Worldly things 160 Reas 2. In regard of the Nature of the Disease that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Worldly men are troubled withal 162 Use 1. To rectify our Judgments concerning Rich men and Riches 163 Use 2. It should tend to the reforming of our Practice 167 Doct. 9. Want of room is a great Want to a Covetous Worldling 170 Use To rebuke the covetous and ambitious Brood 173 Doct. 10. A Worldly man may have so much that he knows not where to bestow it 176 Reas There is a price put into the hand of a Fool to get Wisdom but he hath no Heart ibid. Use To blame merciless men who suffer so many to perish when they have so much as that they know not where to bestow it 177 Vers 17. And he said This will I do I will pull down my Brans and build greater and there will I bestow all my Fruits and my Goods Doct. 1. The Wicked are presumptuously wilful 180 Reas 1. Pride naturally abounds in the Heart of a Wicked man so that good Counsel is rejected as contemptible 181 Reas 2. They are wholly led by sensuality ibid. Vse 1. To inform us whence it is that Ministers do no more prevail with us in their Callings they having the Will of Man to deal with ibid. Vse 2. This wilfulness in unregenerated Persons ought to be lamented 182 Vse 3. To teach us to subdue our Wills and bring them into Subjection 188 Directions that we may not be made miserable by our Wills 191 c. Doct. 2. The Covetous pull down their own Barns with their own hands 193 Vse 1. To inform us what Vermin do most mischief our Barns ibid. Vse 2. It deservs the serious thoughts of the wickedly-wealthy who by indirect means encrease their Riches fill their Barns and enlarge their Buildings 194 Doct. 3. Worldlings lavish out their Wealth to satisfy their Lusts 194 Vse 1. To reprove the lavishing out of Wealth in these our dayes 196 Vse 2. To detect the end they have in their wasteful Expences viz. Self 198 Doct. 4. Worldlings are much delighted with variety and Change ibid. Reas 1. The Appetite of the Will is common unto all ibid. Reas 2. In regard of a loathing satiety of all Sublunary Contentments which occasions this desire of Change 199 Use 1. The misery of Worldly men doth hence appear who find no content in what they do enjoy 200 Use 2. Not to be too confident in those who are given to Change 201 Doct. 5. Worldlings though lavish in some things are sparing in others ibid. Use To discover the misery of Worldlings in serving two Masters 203 Doct. 6. The Barn is the Worldlings Bulwark 204 Use 1. To shew their folly who venture all in one Bottom 205 Use 2. To follow our Saviour's Advice and lay up Treasure in Heaven 207 Doct. 7. Great means breed great minds 209 Reas Some from without our selves others from Satan but most from within out selves as Reas 1. Man's mind is leight through the Fall and soon blown up with the Reed of Riches 211 Reas 2. They perceive that Riches ruleth all ibid. Reas 3. In regard of carnall Self which teacheth men to turn the Glass and so to see themselves bigger and others less than indeed they are ibid. Use 1. To charge those are Rich that they be not high-minded 212 Antidotes against Pride 213 2â—4 215 Use 2. To bless God for his restraining Grace if thou art Rich and humble 215 Doct. 8. Worldlings prescribe what they have unto themselvs 216 Use To advise the wretched and ungrateful 217 Vers 19. And I will say to my Soul Soul Thou hast much Goods laid up for many years Take thine ease Eat drink and be merry Doct. 1. To hold a Conference with our Hearts is good 218 Use 1. To reprove those who come short of this Fool. 219 Use 2. To perswade us frequently to confer with our Hearts and Souls 220 Doct. 2. Much Love is pretended to the Soul but little or none is shewed ibid. Reas In regard of the lights of Conscience whereby we are convinced of it's Immortality 221 Use 1. To convince Worldlings how little their Souls are beholding to them for their Love 222 Use 2. To perswade us to Love not in Word and Tongue only but in truth and in deed 223 Arguments to bestow the Major part of our Love upon our Souls 223 2â—4 Doct. 3. Wealth is the Worldling's chiefest good 225 Use 1. To admonish us to free our selves from the false Opinion which Worldlings have of Riches 227 Use 2. To advise us not to make them hurtful to us through our own default 231 Doct. 4. Worldly men think they possess Riches when they are possessed by them ibid. Reas The Worldling is overcome of his Riches 232 Use 1. To rectify the Judgment of the Worldling ibid. Use 2. To keep our Goods in Subjection 233 Doct. 5. Worldly men thinke that riches consist in having much laid up and not in the use thereof 234 Reas It is the right Use of any thing that makes it good unto us ibid. Use 1. Not to think our selves Rich unless we have the fruition of our Riches ibid. Use 2. To teach us wisely to disperse our Riches abroad which otherwise will yield a loathsom Savour 236 Doct. 6. Worldly men promise to themselvs long Life when they have not many dayes to live 237 Reas 1. They foolishly imagine Time to be in their hand 238 Reas 2. They have a false Opinion of their Wealth ibid. Vse 1. To reprove
they slew Were Christ now living upon the Earth Do you not think that there are some so maliciously bent against the Gospel and the sincere Preaching of it as that they could find in their hearts to kill Christ himself You it may be will say as they did who heard Christ propounding that Parable unto them and fore-telling them of that Cruelty which they would shew in putting him to Death God forbid Luke 20.16 We cannot perswade men that their hearts are half so bad or their wayes so dangerous as Preachers would make them but when men will persecute the Ministers of the Gospel for their Fidelity in dispensing of the Word and murder the Servants they will never stick to murder the Master he that heareth you heareth me saith Christ Mat. 10.40 and he that despiseth you despiseth me c. So they who persecute them imprison them put them to death as Herod did John Baptist Jol. 13.20 will not spare Christ himself if they had Power Lastly If God have so honoured us that live in the time of the Gospel above them in the time of the Law Should it not be our care to honour him love him fear him and obey him above those who lived in those dayes He spake to them in old time in the eldest Age of the World he speaks to us in a new time when all things are made new by Christ It was said to them old but I say unto you saith our Saviour Math. 5.21 27. Oh how happy were it for us if we did not come far behind them in Faith Obedience c. They believe and had less means than we they obeyed yet had less Encouragements than we The Lord pardon our failings and quicken us to holy Duties But thus much of the Person speaking now of the Persons spoken unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Text. Unto them Not to the Disciples alone as Ver. 1. but to the whole Multitude One of the Company occasioned the Text Take heed and beware of Covetousness but all the rest heard the Sermon He said to them amplifying enlarging and applying his Doctrine to all and every one You may learn from hence Doct. A Sermon against Covetousness and Earthly-mindedness is of general Concernment It concerns the whole Auditory All as well as any that are within the hearing We need not spend time in the further Proof of this It was a very great Audience that Christ now spake unto as appears Ver. 1. and a mixt Company it was of all sorts and conditions rich and poor old and young men and women and he speaks to them all one as well as another and applies his Doctrine to every one as well as any one as we find in the Close of the Parable as hereafter you shall hear more fully Those Dehortations given in Scripture against Worldliness and Earthly-mindedness are of general Concernment they concern all professed Christians and are not to be restrained to any one Rank or Calling Eph. 5.3 Col. 3.5 Heb. 13.5 Jam. 4.4 1 Joh. 2.15 Reason Naturally every one is addicted in a special manner to be worldly and earthly-minded As we are prone to all Sins in general so more especially unto this we are of the Earth earthy Joh. 3.31 1 Cor. 15.47 Not only dusty and slimy but like Ducklings we have alwayes our Bills in the Mud and so soon as ever we can understand we begin to grovel in the Earth as we see it experimentally in little Children And in so doing we seem wilfully to draw on our selvs that Curse which God never laid upon us It was the Serpent's Doom to crawl on her Belly and eat Dust yet that we may have Earth for our Food we crawl on all four if not in Body yet in Desire Amb. Hexam l. 6. c. 3 as Ambrose speaks on this Subject Nor are we only addicted to it but generally infected with it Covetousness saith one is an Epidemical Disease an universal Plague from which no sort is free And Saith not the Scripture the same also From the least of them even unto the greatest of them every one is given to Covetousness Jer. 6.13 Some Sins are peculiar to some Vocations and Callings as for the Judg to pervert Judgment for Fear Favour or Reward The Minister to sooth up men in their Sins and to forbear Reproof for fear of Man's Face c. Other to some Estates and Condition as for the Rich to oppress the Poor and the Poor to envy the Rich and to be discontented with their Estates And other-some to mens Complexions and natural Constitutions as to the Melancholy Cholerick c. But this Poyson hath infected all Callings and Conditions Sorts and Rancks of Persons Magistrates Ministers Gentlemen Yeomen Citizens and Countrymen Rich and Poor Old and Young Male and Female Therefore we may conclude It is a Doctrine of great concernment to dehort you from this Sin of Worldliness and Covetousness Object But good men have been free from it Mat. 19.27 Act. 20.33 We have forsaken all and followed thee said Peter I have coveted no man's Silver nor Gold nor Apparell saith Paul Luther sometimes said that he never found himself tempted to Covetousness and his very Adversaries Germana illa Bestia non curat Aurum who would have tempted him with Gold testified for him that he cared not for it Besides many Philosophers and Heathens Natural and Civil Persons have contemned Riches How then can it be said that all are infected with that Vice Answ Common Grace hath done much in repressing and restraining Man's greedy Appetite even for the common Good of Man-kind and the up-holding of humane Society Saving Grace hath done more in stubbing at the Root of this bitter Fruit this doth not only cover that sore as common Grace doth but it kills the Disease And yet neither common Grace nor sanctifying Grace doth so subdue and mortify it but that still some Relique and Remainder abides in the best and will some way or other discover it self in them And yet though it be in all yet it is not in the like manner nor in the like degree in all In the wicked Worldling it rules and reigns he is a Servant and Slave to it In some of the wicked it is the chief Lord and Soveraign bearing Rule and commanding for it self many other Vices are in them but that is the Capital Vice other Vices are subservient to it his Pride and his unjust Practices all are but Servants to this his Covetousness Thus this Rich Fool the Parable speaks of prided himself in his great Estate and made it his Glory His Pride issued from the great Crop that he had and this doth apparantly denominate a man to be a Worldling Sometimes it is subservient being under the Command and Service of some other Lust like an under-Officer and is as one terms it the Purveyor or Taker for Ambition Prodigality Idleness without the Service of which their Lusts could not be