the intellectuall parts excesse in apparell is but a flag of pride and an inclination to it therefore in those things the best rule is to keep the temper of frugality go in a liberall way not sordidly but in a way of frugality rather under than above a mans estate There be some other things wherein the character of liberality lieth to be observed I will mention but two towards the diligent labourer and towards the necessitated begger and there go a little beyond the compasse of frugality be not penurious pinching the labourers wages and beating it downe or the poore trades-mans ware do as you would be done by for it may be better almes and baser covetousnesse to grate upon the poore labourer beat downe the hire upon the poore man that selleth his commodity so as he cannot live herein goe in an ingenuous liberall way There be other things that characterize magnificence in all publike services which are for the publike good for the good of the Church or the advancement of the glory of God for the good of the common-weale or the service of the King and the supporting his State and Honour the best way is to baulk a frugall way transcend a meere liberall way and Araunah-like go in a magnificent way rather beyond our selves for it I abate something below the rule in diet and apparell I shall have scope to exalt my selfe above my self in the publike good this was the first thing to which covetousnesse is opposed to liberality comming short thereof is when a man forbeares to go according to the rule of vertue and keeps aloof off 2. On the other side covetousnesse is opposed to prodigality it is so farre from comming short of the rule of moderation that it exceeds the golden line is a free ingenuous liberall using and spending these things as discretion shall prescribe but when a man is beyond the bounds carelesse for matter of estate riches throw all away in a night upon dice or vaine courses the extremity is in the excesse 2. But now besides the opposition the proper temper and disposition of covetousnesse doth best characterize it it doth infect the whole soule although formally it be 1. In the affections an inordinate affecting and a love towards money love of having much immoderate desire and immoderate griefe and vexation if he have them not immoderate feare if there be any danger of losing them it may be circumscribed by any of these inordinate affections it is the desire or love either of them will expresse it fully immoderate or inordinate love to riches affecting of them that is the defilement of the soule in regard of the affections 2. In the apprehension radically it is in the understanding which ariseth from some misconceit in the understanding I will but mention one or two of the maine In the understanding an overweening of worldly things a man thinks there is a great deale more good and excellency more desireable and more conducible towards his happinesse and content than indeed they do he hath an erroneous opinion concerning the excellency of them if he did not esteeme them so highly he would never affect them so deeply for a mans affections depend upon his opinion There is another root of bitternesse and that is atheisme or infidelity or diffidence when men are poysoned with a low esteeme of Gods providence thinking Gods Word is not to be taken heed of they dare not trust Gods providence but themselves and their own solicitous care for providing for themselves dare not give any allowance to Gods providence these are the maine roots of covetousnesse in the understanding 3. It manifesteth it selfe in perverse actions the actions are depraved 1. The thoughts are tainted with caring immoderately alwayes plodding running with thorny cares vexing and tormenting the soule with desires that he is continually upon the rack with carking and caring thoughts 3. His speeches are perverse a thousand to one if his breath smell not of earth all his talke is of his worldly businesse how he may compasse such a possession if he would shew but as much love to God as he doth to his mammon it were well 3. His deeds they also are polluted There be two maine actions which are inordinate getting and having 1. Getting falling on inordinate courses riches must be had however they come by them by faire or foule play covetousnesse is a snare put on by the devill and our owne corrupt lust which makes us venter when we see a bait upon any inordinate action 2. Saving and keeping will be inordinate he will be pinching and penurious scarce enjoying what he hath it is a death to part with any thing he parts with so much bloud out of his veines as pence out of his purse it goeth to his heart and soule inordinate getting keeping and saving this is the first thing I add but a second 2. As covetousnesse infecteth the whole soule so the inordinatenesse of it appeares in the exceeding in what love requires and is either Of God Our selves or Neighbour The inordinatenesse of it shewes it selfe especially in the affections and this I shall expresse in all these three things First that is apparent covetousnesse and weares the livery and cognizance of covetousnesse when it neglects what love requires and is either against religion or justice or charity those that stick not to trespasse on any duty of love I will mention all under that name are deeply guilty 1. When men feare not to trespasse on the love of God and of holy duties love worldly things so as they will dispense with the love of God trample on Gods backe breake all rules of piety rather than not come to his covetousnesse 2. When a man tramples most unnaturally upon the love of a mans selfe that which hee oweth to himselfe he will spend no time on his soule to feed that for feare hee should have too little for the world Nay hee will starve his soule and body also to save charges that he may grow rich and scrape togethâ—r these outward things he cares not though hee pinch himselfe and those that belong unto him 3. When the love of the world is predominant above the love of his neighbour that hee can breake the law of justice or charity break the law of justice so that he will wrong defraud cozen or cheat his neighbour any way or dammage him accounting all to be fish that comes to his net so it may but feed his covetousnesse this is an inordinate affection toward riches clearely the very disease and leprosie sticking in his fore-head And not onely when men breake the law of justice but when they break the law of charity that can with-hold what they ought or might do or are called upon to do in that way wither his hand from giving almes straiten him from his own flesh it is death with him to part with any thing in a word when he can dispense with the love of God himselfe and
THE ARRAIGNEMENT OF COVETOUSNESSE In three SERMONS BY JOHN STOUGHTON Doctor in Divinitie sometimes Fellow of Immanuel Colledge in Cambridge late of Aldermanbury LONDON PSALME 119. 36. Incline my heart to thy Testimonies and not to Covetousnesse LONDON Printed for Iohn Bellamie Henry Overton Iohn Rothwell Richard Serger and Ralph Smith 1640. A methodicall Analysis of the chiefe things treated on in these Sermons on LUKE 12. 15. as they were perfected by the Author A Sermon of Christ 1 Begun commending 1 Sincerity 1. 2 Magnanimity 4. 2 Interrupted by a worldling whose motion 1 Propounded 13. 2 Answered 1 Reproved 14. 2 Improved 15 in an exhortation against covetousnesse 1 Backed explicated with strong reasons 2 Edged illustrated with a Parable 3 Continued 1 Occasionally 1 Revoking from worldly mindednesse 22. 2 Provoking to heavenly mindednesse 31. 2 Intentionally Exhorting to 1 Watchfulnesse 35. 1 Propounded from the condition of 1 Their so doing 1 Blessednesse of dutie 2. Wofulnesse of neglect 2 Masters sodaine comming 40. 2 Reiterated and enlarged 1 Occasion 41. 2 Exhortation 1. Nature 1 Felicity in duty 4â— 2 Misery in defect Abuse 45 2 Measure to those that sinne of 1 Knowledge greater 47. 2 Ignorance lesse 48. 2 Meeknesse to 1 Beaâ—e butcherly opposition which 1 Must be expected 49. 2 May be presaged 54. 2 Forbeare brotherly contention 58. Doct. Covetousnesse is a vice that is hardly discerned it is a subtile one it is a vice largely spread it is a generall one it is deepâ—ly rooted and rivetted in the soules of men and will hardly be beaten out with many reasons and arguments much working and chasing it is a vice that is highly to be abhorred of a very foule nature and consequence and therefore a vice that all that will be Christs Disciples should be veâ—y curious to observe and cautious to avoid to ward and fence themselves against 1 Explication Nature of covetousnesse 1 Premise 1 Prodigall 2 Fâ—ugall 3 Liberall 2 Propound something concerning the 1 Name 1 Large 2 Strict 3 Indifferent 2 Nature 1 Description containing the nature 1 Generall 1 Vice 2 Morall 1 Seat Soul 1 Formall Affection 2 Radicall understanding 3 Vertuall Actions 2 State 1 Line of 1 Mediocritie 2 Extremitie 2 Rule Gods will written in 1 His owne breast 2 Our hearts 3 The word 2 Particular 1 Object Riches 2 Manner in 1 Generall opposite to 1 Liberalitie 1 Frugalitie 2 Liberality 3 Magnificence 2 Prodigality 2 Speciall 1 Infecting whole soule 1 Affections 2 Apprehensions 3 Actions 1 Thought 2 Word 3 Deed. 2 Exceeding what love requires of 1 Getting 2 Saving 1 God 2 Selfe 3 Neighbour 2. Distribution according to 1 Subject in 1 Godly concomiâ—anâ— 1 Opposed 2 Neglected 2 Wicked predominant 1 Inraged 2 Restrained 2 State 1 Criminall subservient to 1 Pride 2 Lust 2 Capitall 3 Degree 1 Lesse 2 More 3 Designation of properties 1 In it selfe 1 Subtile hardly discerned 1 Hovv in respects 1 Generall 2 Speciall 2 Therefore take heed you do not lightly 1 Accuse others 2 Excuse your selves 2 Vniversall largely dispersed in all 1 Sorts 1 Wicked 2 Godly 2 Rancks 1 Rich. 2 Poore 3 Vocarions 1 Civill 2 Ecclesiasticall 4 Conditions in regard of 1 Sex 2 Age 3 Tenacious deeptly rooted not easily 1 Laid dovvne 2 Alayed by any cure of 1 Religion 2 Reason 3 Time 4 Dangerous Proofe 1 Scripture 1 Testimonies 1. Colos 3. 5. 2. 1 Tim. 6 9. 10. 3. Luke 16. 14. Psal 119. 36. 4. Cor. 6. 10. compared with Ephes 5. 5. 5. Exod. 28 21. 6. 1 Tim 3. 3. 7. 1 Cor. 5. 10. 11. and Psal 10. 3 2 Examples 1 Negative 2 Positive 1 Nabal 2 Laban 3 Ahâ—â— 4 Deâ—â—â— 2 Nature it 1 Opposeth all good of 1 Grace 2 Nature 2 Exposeth to all evil of 1 Sinne. 2 Punishment 2 In respect of us it is to be avoided by all 1 Meanes 1 Watching 2 Warding 2 Men. 1 Common 2 Christians 2 Application 1 Conviction 2 Reprehension 3 Exhortanon to bee 1 Iealous 2 Iudicious 3 Conscientious 4 Ingenuous 5 Generous 1 Examination 2 Huâ—iliation 3. Reformation remedies to 1 Recover 2 Prevent 1 Habituall 1 Generall Grace 2 Speciall 4. Paires 1 First 1 Humility 2 Temperance 2 Second Love of 1 God 2 Neighbour 3 Third 1 Heavenly mindednes 2 Contentednesse 4 Fourth 1 Faith 2 Wisdome 2 Actuall 1 Watch. 2 Pray Strive Meditate of 1 Former arguments in the Doctrine how it 1 Opposeth good of 1 Grace 2 Nature 2 Exposeth to ill of 1 Sin against 1 God 2 Neighbour 3 Selves 2 Punishment 1 Wrath. 2 Scorne 3 Misery 2 Our Saviours arguments in the Chapter in 2. degrees 1 To the disturber in 1 Generall felicity not in superfluity 2 Particular assures not 1 Secures not 2 Delicacy 3 Wisdome 2 To the Disciples care 3 Other arguments from Riches 1 Riches in superfluitie are 1 Inconsiderable 2 Vncertaine 3 Vnprofitable 4 Hurtfull 1 Worldly is 1 Begetting in men 2 Hindering 1 2 3 4 2 Competency 1 Needlesse 24. 2 Fruitlesse 25. 3 Brutish 22 4 Heathenish 5 Hurtfull 1 Fetters heart 34 2 Hinders 35. 2 Heavenly more 1 Easie 31. 2 Happy 32. 3 LUKE Chap. 12. Ver. 15. And he said unto them take heed and beware of Covetousnesse THis Chapter containes in it an excellent and a divine Sermon of our Saviour to an innumerable multitude of people gathered together so that they trod one upon another In which Chapter to give you the generall Summe of it you may observe three things 1. A Sermon begun in the beginning whereof our Saviour exhorts to a double vertue 1. Sincerity or simplicity of heart contrary to hypocrisie and the leaven of the Pharisees which in the first place he wisheth them to take heed of Vers 1. 2. Magnanimity to despise and contemne all difficulties that may occurre in the free sincere and ingenuous profession of a mans religion not to be afraid of any difficulties no though they go as faire as death Verse 4. 2. This heavenly discourse of our Saviour is interrupted by the unmannerly admittance of them which came to this spirituall meeting with carnall hearts they came to Church to heare Sermons but their minde was upon their estate and on outward things and therefore one of the company a worldly man propounds a question to our Saviour which he answers 1. The question propounded is in the 13. Ver. And one of the company said unto him master speak to my brother that he divide the inheritance with me his brother it seemes had the advantage of the possession and he thought our Saviour was a good man and it might be easie for him to do a good office he not regarding the imployment our Saviour was about troubles and interrupts him with this unsavoury motion 2. Our Saviours answer is partly by his reproving rejecting condemning of the motion in the 14. Verse And he said unto him man who made me a judge or a divider over you my office is of another nature
cherish in your hearts is the due love of God and the love of thy neighbour and this will be an excellent weapon to keepe under covetousnesse for if a man do love God and love his neighbour as he ought at least it will take him off from all basenesse of covetousnesse hee will not be base to the service of God pinching his soule forbearing to allow any thing to the advancement of the kingdome of Christ nor will he bee injurious to oppresse and defraud his neighbour if he be not altogether for himselfe for covetousnesse ariseth extremely from selfe-love when a man regards not God nor his neighbour hee cares not whom he pinches from so hee may advance himselfe now the love of God and of his neighbour will be a great preservative and there fore labour to ingraff those affections in thy heart 3. The third payre of graces which I would have you to labour for is heavenly mindednesse and contentednesse if a man be heavenly minded that his face is towards Ierusalem towards heaven if that be the great designe of his life it will infinitely keepe him off from covetousnesse he will not stoop to those base things as rich men do because he hath more high thoughts and a more generouâ— aime his mind is not set on the world but on heaven what needs he trouble himself with the cares of the world which hath placed all his happinesse in heaven And so for a contented spirit as the Apostle speakes godlinesse with contentednesse is great gaine and for he which can frame himselfe to a contented spirit a little will suffice if he have but food and raiment meere necessities a contented SERM. III spirit can rest quiet and not restlesly reach after great things in the world 4. Labour to get and to cherish both faith and spirituall wisdome it would be an excellent preservative in this case if a man get faith a true and lively faith and adherence to Christ bring Christ into thy heart the love of Christ and the prizing of him and adherence to Christ will infinitely make Dagon fall as Dagon fell before the Arke so this breakes the neck of all sinnes all will fall to the ground and particularly this base sinne faith in the assurance of Gods promise that I believe the promises of God in his word that he will not leave forsake or faile them in their necessaries which are carefull not to faile in dutie towards him this faith will bee an admirable antidote against covetousnesse Spirituall wisdome also is a great helpe for the root of all the poyson is not any defect in the actions or affections but in the understanding if men were wise to know the great good and to desire what was most desirable and advantagious for them they were then in the right way to put themselves towards that great thing but if men bee foolish and thinke all lieth in wealth nothing else is worth talking of but wealth nothing will make a man really good which hath any feeling with it but so much wealth if a man be thus poysoned with these foolish conceits he will despise and undervalue all the wisdome and all the godlinesse and the excellencie that is in any man measuring all excellencie according to a mans estate SERM. III as indeed the world goes too farre this way all Magistracie is chosen by estate all reputation by estate these things do secretly poyson and as the wiseman saith that estate will never excell in vertue in which there is a high price set on riches if men would get spirituall wisdome to discerne the excellency of things and to moderate a mans selfe according to the worth of things it would bee a good meanes to keepe backe the overweaning after wealth which hinders the growth of goodnes and advances covetousnesse There be these habituall graces that must bee gotten into the heart 2. I shall give you a briefe touch of the other branch There be some other things actuall to be done which are of great importance I will mention all in foure steps and degrees and but meerely name them 1. We must watch 2. We must pray 3. We must strive 4. We must meditate upon those things which may give us victorie 1. Wee must watch against and take heed lest we be surprized and drawn unawares to it 2. We must also pray against it many sinnes we fall into because we beg not Gods assistance if we would pray ingenuously and sincerely as David did Lord incline my heart unto thy testimonies and not to covetousnesse if men make their daily prayers unto God especially those which finde themselves prone thereto as every one should do against his master sinne it would be an excellent meanes to preserve the soule from this sinne 3. We must strive against it labour to mortifie these our members on earth and this amongst the rest we must strive continually and wrastle against this corruption not cherish it and make a darling of it and cockering it because the gaine is sweet but because the sinne is odious therefore we must strive against it 4. Lastly we must meditate upon these things which are conducible to establish the soule against covetousnesse I will runne them over in generall because I cannot go through the particulars 1. Consider the events of it which I named formerly if we did but consider how much it opposeth all good it choakes all gracious thoughts and all the means of grace the very word of God is choaked when a man is brim full of this errour then Gods word cannot enter it opposeth and choakes all the good of nature a man becomes like to a beast or Tiger he hath no bowels of compassion a man hath no noble ingenuous thoughts in him that is covetous hee is all blurred with dirt and the image of God is blotted out 2. Consider how it exposeth to all kindes of evill both of sinne and punishment first of sinne against God and against his neighbour yea against himselfe he is injurious to all and as it exposeth to all evill of sinne so secondly to all evill of punishment to the wrath of God to the scorne of men to all punishments in this life and the life to come it barres a man out of heaven and from any reputation on earth not capable by Gods law of any excellencie neither if all were well should be by mans law And for those arguments I should have propounded which our Saviour mentions in this discourse immediately after the Text I know not any in sacred or prophane writings where it is so admirably pressed as it is here and in those paralell places which I mentioned before Now there bee two steps and degrees of those arguments First hee labours to beat it out of him that disturbed him Secondly out of his Disciples First our Saviour deales more generally with those of his ranck he which came to disturbe him in his heavenly course and then hee proceeds to other