THE ARRAIGNMENT OF COVETOUSNESS, In three SERMONS.  
BY JOHN STOUGHTON, Doctor in Divinity, sometimes Fellow of Immanuel College in Cambridge, late of Aldermanburic, LONDON.  PSALM 119. 36. Incline my heart to thy Testimonies, and not to Covetousness. 
LONDON, Printed for john Bellamy, Henry Overton, john Rothwell, Richard Serger, and Ralph Smith. 1640.   

A methodical Analysis of the chief 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 covetousness. 

1 Backed, explicated with strong reasons.  
2 Edged, illustrated with a Parable.        
3 Continued. 

1 Occasionally. 

1 Revoking from worldly mindedness. 22.  
2 Provoking to heavenly mindedness. 31.    
2 Intentionally. Exhorting to 

1 Watchfulness. 35. 

1 Propounded, from the condition of 

1 Their so doing. 

1 Blessedness of duty.  
2. Woefulness of neglect.    
2 Masters sudden coming. 40.    
2 Reiterated and enlarged.   

1 Occasion. 41.  
2 Exhortation. 

1. Nature. 

1 Felicity in duty. 4●.  
2 Misery in defect, Abuse. 45    
2 Measure to those that sin of 

1 Knowledge, greater. 47.  
2 Ignorance, less. 48.        
2 Meekness to 

1 Bea●e butcherly opposition, which 

1 Must be expected. 49.  
2 May be presaged. 54.    
2 Forbear brotherly contention. 58.         
Doct. Covetousness is a vice that is hardly discerned, it is a subtle one; it is a vice largely spread, it is a general one; it is deeply rooted and riveted in the souls of men, and will hardly be beaten out with many reasons and arguments, much working and chase, it is a vice that is highly to be abhorred. of a very foul nature and consequence, and therefore a vice, that all that will be Christ's Disciples should be ve●y curious to observe, and cautious to avoid, to ward and fence themselves against.  

1 Explication▪ Nature of covetousness. 

1 Premise. 

1 Prodigal.  
2 F●ugall.  
3 Liberal.    
2 Propound something concerning the 

1 Name. 

1 Large.  
2 Strict.  
3 Indifferent    
2 Nature. 

1 Description, containing the nature 

1 General. 

1 Vice.  
2 Moral. 

1 Seat Soul 

1 Formal, Affection.  
2 Radical, understanding.  
3 Virtual, Actions.    
2 State. 

1 Line of 

1 Mediocrity.  
2 Extremity    
2 Rule, Gods will written in 

1 His own breast.  
2 Our hearts.  
3 The word.          
2 Particular. 

1 Object Riches.  
2 Manner▪ in 

1 General opposite to 

1 Liberality. 

1 Frugality.  
2 Liberality.  
3 Magnificence.    
2 Prodigality.    
2 Special. 

1 Infecting whole soul 

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 Self.  
3 Neighbour.      
2. Distribution, according to, 

1 Subject. in 

1 Godly, concomitant. 

1 Opposed.  
2 Neglected.    
2 Wicked predominant. 

1 Enraged.  
2 Restrained.      
2 State. 

1 Criminal, subservient to 

1 Pride.  
2 Lust.    
2 Capital.    
3 Degree. 

1 Less,  
2 More.              
3 Designation of properties. 

1 In itself. 

1 Subtle, hardly discerned. 

1 How in respects 

1 General.  
2 Special.    
2 Therefore take heed you do not lightly 

1 Accuse others.  
2 Excuse yourselves.      
2 Universal, largely dispersed in all. 

1 Sorts. 1 Wicked. 2 Godly.  
2 Ranks, 1 Rich. 2 Poor.  
3 Vocarions. 1 Civil. 2 Ecclesiastical.  
4 Conditions, in regard of 1 Sex. 2 Age    
3 Tenacious: deeptly rooted, not easily 

1 Laid down.  
2 Allayed by any cure of 

1 Religion.  
2 Reason.  
3 Time.    
4 Dangerous.    
Proof.  
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 Ah●●  
4 De●●●.      
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 Means. 

1 Watching  
2 Warding.    
2 Men. 

1 Common.  
2 Christians.        
2 Application. 

1 Conviction.  
2 Reprehension.  
3 Exhortanon to be 

1 jealous.  
2 judicious.  
3 Conscientious.  
4 Ingenuous,  
5 Generous.   

1 Examination  
2 Humiliation.  
3. Reformation, remedies to 

1 Recover.  
2 Prevent.        
1 Habitual. 

1 General. Grace.  
2 Special. 4. Pairs 

1 First. 

1 Humility.  
2 Temperance.    
2 Second. Love of 

1 God.  
2 Neighbour.    
3 Third. 

1 Heavenly mindedness  
2 Contentedness.    
4 Fourth. 

1 Faith.  
2 Wisdom.        
2 Actual. 

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 Scorn.  
3 Misery.        
2 Our Saviour's arguments in the Chapter, in 2. degrees. 

1 To the disturber in 

1 General, felicity not in superfluity  
2 Particular, assures not. 

1 Secures not.  
2 Delicacy.  
3 Wisdom.      
2 To the Disciples care.    
3 Other arguments from Riches. 

1 Riches in superfluity are 

1 Inconsiderable.  
2 Uncertain.  
3 Unprofitable  
4 Hurtful. 

1 Worldly, is 

1 Begetting in men,  
2 Hindering. 

1  
2  
3  
4      
2 Competency. 

1 Needless. 24.  
2 Fruitless. 25.  
3 Brutish. 22,  
4 Heathenish.  
5 Hurtful. 

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 Covetousness. 
THis Chapter contains 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 general Sum of it, you may observe three things.  
1. A Sermon begun, in the beginning whereof our Saviour exhorts to a double virtue: 1. Sincerity or simplicity of heart, contrary to hypocrisy, and the leaven of the Pharisees, which in the first place he wisheth them to take heed of, Verse. 1. 2. Magnanimity, to despise and contemn all difficulties that may occur, in the free, sincere, and ingenuous profession of a man's religion, not to be afraid of any difficulties, no, though they go as fair as death, Verse 4. 2. This heavenly discourse of our Saviour is interrupted, by the unmannerly admittance of them which came to this spiritual meeting with carnal hearts, they came to Church to hear Sermons, but their mind 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 seems, had the advantage of the possession, and he thought our Saviour was a good man, and it might be easy for him to do a good office▪ he, not regarding the employment our Saviour was about, troubles and interrupts him with this unsavoury motion.  
2. Our Saviour's 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, and the meanest Judge in the world can arbitrate this; It is not fit to leave the Word of God, and to serve tables, no not in a work of charity; there are things of a higher nature; but then,  
2. He contents not himself with this reproof, but improves this unseasonable importunity, and takes the opportunity of conveying a very seasonable doctrine or exhortation upon this occasion, that strikes at the very root of the disease which lurked in this man, and so more generally dehorts from covetousness, which he conceived was the spring of this man's disorder. Now that is,  
1. Backed and replicated with a strong reason, in those words, for the life of man, or the happiness and content of man, consists not in the abundance of that he possesseth: the world is mistaken in it, it is not that which makes a man happy, or that which will give a man true content, so I take the meaning of the word to be, although the world promise much.  
2. As it is backed with a strong reason, so it is edged and illustrated with a sweet Parable; The great rich man he had a great crop, and be thought himself what to do, to pull down his barns, and build them greater, and sing a requiem to his soul, the issue whereof was, Thou fool; and such are all they which set up their rest here, and think that the life of man consists therein, and that happiness depends thereon.  
3. As our Saviour condemns, and reproves, so he improves the unmannerly proceed of this man, and taketh occasion to continue his heavenly Sermon, wherein I shall distinguish but these two things.  
I. Our Saviour goes on in the occasional argument, which this man's request concerns. Secondly, he intentionally adds something that was in his own mind to convey, and that is added to the former occasion.  
In the occasional argument there be these two branches, and I shall but only mention them, and desire you at leisure to peruse the place, because in this place, and that parallel to the 6. of Matthew, is scarce the like argument handled in the whole book of God, nor all the wit of man cannot have more excellent suggestions.  
1. He revokes his disciples from worldly-mindedness, by many excellent incomparable arguments, Vers. 22.  
2. He provokes them to heavenly-mindedness, in the 31. Verse, wishing them not to seek these things, but the kingdom of God.  
II. He proceeds to his former intentional thoughts, wherein he commends especially two excellent virtues to all his disciples.  
1. Watchfulness, in the 35. Verse, that they would always keep a watchful posture, preparing for, and expecting the coming of the Lord, to be fitted for it, whenever it should be, sooner or later, sudden or otherwise, and this is,  
Propounded and pressed, and then iterated and enlarged.  
It is propounded and pressed, 1. From the condition of a duty, which being discharged, makes a man blessed, in those words, And if he come in the second or third watch, and find them so, blessed are those servants. 2. From the misery that will follow upon the neglect hereof, in the following words, If the good man of the house knew what hour the thief would come, he would watch, etc. 2. It is pressed from the condition of their masters coming, which is expressed to be sudden, no man knows the hour; and thus fare our Saviour hath propounded and pressed this argument of watchfulness. 2. Upon a particular occasion he doth reiterate and enlarge the prosecution of this very argument: the occasion is expressed in the 41 Verse, Peter steps in, and puts the question, not so unmannerly as before, but proper enough for the Auditory: Master, speakest thou this parable unto us, or to all? This gives our Saviour occasion to reinforce his former exhortation, wherein are the same arguments I mentioned before, partly from the felicity in the discharge of this duty, how happy and blessed is that man, that when his Lord cometh▪ shall find well doing, preparing and fitting himself for that meeting; and then the misery and the woeful condition of the evil servant, who instead of giving a portion to his Lords servants, shall presume his master will not yet come, but delay and prolong the time, and fall to beat and abuse his fellow-servants. I conceive in this place, and other places of Scripture, where this evil servant is mentioned (besides the general notion of any that carrieth himself disorderly) I say, it hath a particular intention against that evil servant in particular, that Antichrist, whom the Lord shall destroy with the breath of his mouth, and abandon with t●● brightness of his coming, finding him drunk w●●● the blood of the Saints, This evil servant, I say, will be in a very evil and sad condition. Our Saviour farther expresseth this by adding one thing concerning the measure of this evil, that will befall the unfaithful servant, and he propounds it as a rule of the misery, the misery willbe great; as this is done more out of knowledge, he which knoweth his master's will, which sinneth hypocritically, against the light, against conscience, those will have a double share in the misery, and it will be more fearful to them: it will be something mitigated to them which knowlesse, yet bad enough, as is expressed in the 47 and 48 Verse. This was the first virtue that our Saviour exhorts unto, watchfulness and carefulness to prepare that they may not be surprised with his sudden coming.  
2. The second virtue our Saviour exhorts unto, is spiritual wisdom, although there be some ambiguity in some interpreters, either meekness or spiritual wisdom, it is agreed upon.  
There be two things wherein this is recommended in general.  
1. In bearing unbrotherly oppositions; and our Saviour tells them, that this is that which must be expected, and may be presaged and fore-seen. 1. It must be expected, Verse. 49. for our Saviour tells them plainly, that he came to send fire on the earth; and not to make a carnal peace, but to convey the light of the Gospel, the events whereof would breed combustions, wicked men opposing the preaching of th● Gospel, and of the godly; and this is made ev●● by those which are nearest to them, in the same house, Verse 52, 53. Our Saviour prepares them with this beforehand, that they may meekly and wisely bear unbrotherly oppositions. 2. In which this meekness consists more particularly, to forbear brotherly contention: Or, as some interpret it, it may rather be expressed thus, to take care to make peace with God so much the more, agree with thine adversary, it may commend brotherly conjunction: for those which are brethren, they shall meet with oppositions in the world, they had not need to devour one another: Or, as many interpreters say, that adversary is God, which, while we are in this world, we should make our peace with, since we can have so little peace in the world; therefore our Saviour puts his servants in mind, that it is a great point of wisdom, at the least, to make their peace with God, that they may have sweet comfort from him in the midst of all bitterness in the world. I omitted one thing that I should have spoken, in opposition to the two things that must be expected, which the condition of the Gospel will produce, and that may be presaged, in the 54. Verse. And he said unto all the people, etc. If men were but so wise to observe those prognostications of grace, and the way of the times of the Gospel, as they are to prognosticate the face of the heavens, when they see the evening fair and red, they presage fair weather, and on the appearance of a cloud, fowl weather: if men were so wise in the face of Scripture, they might foresee when calms and storms are likely to fall, when they are like to fall into opposition and affliction, and so wisely might prepare and arm for the same.  
Out of all give me leave to mention one thing needful, from the unseasonable and rude motion of the worldly-minded man, interrupting our Saviour's Sermon with an earthly question, viz.  
It is no new thing nor strange, that men should bring carnal hearts to spiritual duties.  
You are not secure by being in the house of God, by hearing Sermons, but you may be full of carnal thoughts, if you be not careful to purge them out, you may be thinking of your house, monies, or trade, talking, or bartering about worldly things, and so turning the Church into an Exchange, or you may be gazing after poorer things, this body's fashion, or that bodies dress, but every one should be careful of that. To omit all other things, I shall only fasten upon one observation, and propound that, so as it may be comprehensive to take the very substance of the truth, of the whole doctrine that our Saviour propounds, and I shall express it thus.  
Doctrine. Covetousness is a vice that is hardly discerned, it is a subtle one, it is a vice largely spread, it is a general one, it is deeply rooted and riveted in the souls of men, and will hardly be beaten off with many reasons and arguments much working and chase, it is a vice that is highly to be abhorred, of a very foul nature and consequence; and therefore a vice that all that will be Christ's disciples should be very curious to observe, and cautious to avoid, toward and fence themselves against.  
You see every one of these contained and intimated in the very words of our Saviour, although I might have made so many several observations, yet I chose rather to contract all into one; And I hold it very expedient so to do, that if a man can but remember the point, he may carry away all the main things that are said concerning it, though he may forget other particulars, yet he may have the main in the observation: But before I enter into the explication of the point, I shall 1. Premise one caution: there be three sorts of men which happily may be here, that may take some offence at this doctrine, taking things with a wrong hand, and hearing them with a wrong ear, which are delivered right.  
1. The prodigal man may laugh in his sleeve, and be tickled, thinks he, I am shot-free, this Sermon concerns not me, I am not guilty of that sin, the world knows it, and I proclaim it well enough, and this may please him, and so harden him, while he stands jeering at another man that walks contrary to him.  
2. The frugal man, he is clean contrary, he is a sober and a good husband, and he thinks it his wisdom to be so, as indeed it is, in a virtual way, and with moderation, but he is offended, and thinks this may touch him many ways, taking that to himself which is aimed against covetousness, as though it were spoken to him.  
3. The liberal man, he may take some offence, which is in the right path and line of virtue, he may receive some prejudice, because he is not only free from extremes, but is conscious of the contrary virtue, and so he may dance upon the rope of confidence, and be secure in that one virtue, as though he need no more; whereas a man may have one virtue, and be liable to many reproofs, not being out of the gunshot, therefore he should not be confident, of that one, but rather extend himself to every one. And I desire every one of these whom it may concern, that they may by this caution be advised to take heed of offence or scandal, which may hinder them in their way.  
2. And so I come to the explication of the point, wherein I shall propound,  
1. Something concerning the name, covetousness.  
2. Concerning the nature, and so shall endeavour to clear the thing,  
First, by a description of it, what it is.  
Secondly, by a distribution of it, according to the several kinds and ranks of it.  
Thirdly, by a short designation of the properties of it: not such as might make signs and characters of it, but such only as I expressed particularly in the point.  
1. This only I shall note concerning the name, covetousness, (for I cannot well go about to define any thing, what it is, except first the name be agreed upon; for names and words play fast and lose, and so the definition must , according to the latitude of the words.) To omit all Metaphors, and such which are farther off, there is a threefold latitude of this word.  
1. It is taken in a large sense, and so it comprehends all inordinate desire, more than that which is properly called covetousness, or which our Saviour aims at in this place, covetousness or concupiscence after any thing, it may reach to all things inordinately desired: As for example, to mention but three creatures, that there may be concupiscence after, honour, lust, and riches: Now we have nothing to do with it after this large sense.  
2. It is taken in a strict sense, which I desire not to make use of, though it is used by some Divines, as indeed every one will have his own apprehension, and yet there is no great difference: for my part, so long as things are agreed on, I shall never make contention about words, for that were but to hinder all knowledge.  
Know therefore, some take the word more strictly than is necessary, they would have covetousness to be an inordinate appetite only in regard of keeping and saving riches, and not to reach to getting of them.  
3. I take it here in a moderate indifferent sense, and so it is all inordinate desire toward riches in that excessive way, our affections and inclinations being set on them inordinately: I take covetousness in that middle sense, which comprehends both desiring inordinately, and getting inordinately, and saving inordinately: either desiring, getting, or saving inordinately, this is covetousness.  
And this being premised concerning the word, I shall in the second place endeavour to express the nature of it, first, in a brief description, which I promise not to be accurate in, because it is not easy to define it accurately, for an accurate definition should have nothing but the mere essentials, and all the essentials, which is wonderful hard in all things, especially in moral things, but rather a rude draught or description, which may be sufficient for ordinary understandings, and for the general use of men: What I conceive sufficient for the nature of the thing, I express it thus.  
Covetousness is a moral vice, or an inordinate affection toward riches, or worldly things, whereby the whole heart of man is inclined excessively thereto, and inordinately carried towards them, arising from a judgement perverted, and producing perverse fruits or actions.  
There be two things to be dilated and enlarged in brief, for it will be necessary to lay the foundation thoroughly, because the true understanding of this comprehends all that shall be built upon it: As there is in all descriptions, the general nature and the particular nature wherein the formality of the thing consists. So it is in this description, for it contains,  
1. The general nature of this, it is a vice, and a moral vice.  
1. It is a vice: for there be two kinds of dispositions which the soul of man is capable of; there is a crooked disposition and a strait; that disposition of the soul which is right in the right frame, toward any thing, that disposition is virtuous, and there is a crooked disposition, and that is, when the soul is not in its right temper, and that is vice, being not in the rank of virtue, which is a commendable ornament that beautifies the soul, but in the rank of vice, which is a stain and a spot that defiles and shames the soul.  
2. It is a moral vice. There be two sorts of virtues and vices, intellectual, and moral; wisdom is an intellectual virtue, and so all the pregnancy of the intellectual part of the understanding, these excellencies of the understanding are intellectual virtues, but this is none of those, but a moral vice, there be moral vices which corrupt men's hearts, the inclinations of their soul being corrupt, their understanding, and the will and affections are corrupt, and this is of that nature, it is a moral deformity: Now in a moral vice there be these two things which are most principally considerable, and I shall briefly touch them, because I would have this description, though rude, yet useful, not only for describing this particular thing, but for any man to frame a description of virtues or vices by.  
Two things are most considerable in a moral vice.  
First, the seat of it, and that is the soul of man, and the soul universal; and so it is,  
1. Formally, in the will and affections, which are the proper seat of every moral vice or virtue. I conceive the will and the affections are in reality the same, and without all question, according to the general opinion of all the learned, the proper seat of every moral vice or virtue is in the affections, in the right or wrong temper of the affections or will; when the will is right set, it hath attained to virtue; when it is wrong set, it hath attained to vice: therefore I chose to describe it principally to be an inordinate affection; yet withal I added some other things (because there is a general pollution of the soul by this vice) although the proper seat be in the will, yet it hath an influence into, and defiles the rest of the faculties: and so it is,  
2. Radically, in the understanding, for there is no deformity in the will and affections, but there is a concurrent distemper in the understanding, it framing a wrong judgement and opinion, for that is the radix whence the affections are misled and misinformed; and as all virtues, so all vices are formally and radically in the understanding, and all the rest of the faculties of the soul; so they are,  
3. Virtually, in the actions; for the propensity of the soul towards virtues or vices, towards right or wrong, is manifest in ordinate or inordinate acts; I say, in the actions, though vice be seated formally in the will, and radically in the understanding, yet it appears virtually in the actions.  
Secondly, the second thing considerable in a moral vice or virtue, is the state, nature and qualities of them, wherein you may observe two things. 1. The line, or horizon, that divides betwixt virtue and vice. 2. The rule, by which we find out this line. The line that divides betwixt virtue and vice, I express thus: when a man keeps the golden path of mediocrity, than a man is in the right line of virtue, when his ways are equinoxial, even, when he swerves from this, his affections, and so his actions, depending on them, swerve, either to the right hand, or to the left, either to excess, beyond the line; or defect, short of the line; then is an aberration from the line of virtue, and so a man is in hazard of vice.  
2. The rule of this mediocrity: The Philosophers, as the Naturalists observe, found no other compass to find out the right line, that when virtue runs even, as wisdom shall direct; the truth is, it must be the voice of judgement and discretion that must judge of all moral virtues; to prescribe the path of the affections, a right and due temper must be kept; and that they may be in a due temper, all must be described by wisdom: But to speak more Theologically; it is the will of the wise God that is the rule of mediocrity, which is written partly in his own breast, in the holiness of his own nature, as the way that men must walk in; partly written in our hearts, so fare as they come into right reason, to be judged either as reason is originally right, or rectified. In time of innocency, reason was a competent judge, because it was not depraved; and full of light and beauty, all darkness being dispelled (by those heavenly beams) which did serve for the guiding of a man's life, but now nature is corrupt, and it is as hard to have right reason, as it is to say what mediocrity is, therefore I add in the third place, written in the word, as the will of God is written in his own breast, in the holiness of his own nature, and in our hearts; so all virtue is but an extract of something in the mount, according to that pattern which is left written in the word, God revealing to his people his will, and the way of holiness, which is pleasing and acceptable to him, that must be the judge and rule by which we must discern the line of mediocrity, wherein virtue consists, swerving from which in the one, or defect in the other, is vice. And so much concerning the general nature of it, that it is a vice, and a moral vice.  
2. Now to add something concerning the particular, that which makes the formality of this vice of covetousness, that you may discern it from other vices, I would propound but two things.  
1. Something more general; consider the Object, and the Act towards that Object.  
1. The Object; for every kind of vice or virtue receives its species from the Object: now the Object is riches, the obliquity of it is by way of excess, as the obliquity of the soul inmatters of pleasure is lust or wantonness, in matters of honour is pride or ambition: Covetousness is the obliquity which is in respect of riches and worldly goods, that is, when we are carried towards them inordinately, aiming at more than is competent: what is competent, may be judged by nature, what is necessary and sufficient for nature, may be judged by reason, what is reasonable, may be judged by faith, now to be desirous, and covet, and lust after more than such a competency, to go beyond competency, besides necessity, reason or faith; this is a vicious disposition toward riches, this is all I shall say in general concerning the object, that it is a vice, the exercise whereof gives a vicious tincture and perverse inclination to the soul, when it hath to deal with riches; only let me add by way of caution, most of all, both Philosophers and others, make covetousness to be a vice in the defect, not in the excess: I am hard to believe, but it is the excessive carriage of the soul towards riches, but this is easily reconciled; if men consider vices with relation to virtue, take the excess and the defect as they stand in the habit to virtue, than covetousness is a defect to liberality; for liberality is the moderate seeking after riches and using of them, prodigality is the excess, and covetousness prevaricates from the rule in the mount, in, or by way of defect, excess, being something opposite: but if you take it according to the object, as they stand in habit with the object: for my own pait, with submission to others, I conceive that covetousness is rather in the excess, than in the defect, in forcing the soul to worldly things, when a man is like the woman in the Gospel, that had a spirit of infirmity, bows down toward earthly things: prodigality is a defective carriage, when a man regards them not with due moderation, but throws all out at windows: upon the point they come both to the same point and issue, and what I have said of this, may be said of all virtues and vices.  
2. More particularly, the exorbitance of this covetousness may be apprehended, partly by the opposition in which it stands to other things, partly in its own proper temper and disposition. 1. For the opposition, there be two things to which covetousness is opposed in the same rank, respecting the same object of riches, it is opposed to,  
1. Liberality, in all the ranks and degrees; and,  
2. To prodigality; I only note this by the way, although we generally mention but one virtue upon the line in matter of estate, and that is liberality; yet this liberality may have a threefold latitude, it may comprehend three distinct branches, the distinction of which may be taken divers ways.  
The lowest rank to which covetousness is opposed to liberality, is frugality; he which is frugally liberal, which hath but a mean estate, and in a mean business, though he be sparing, yet he keeps the character and temper of virtue, according to the proportion of the estate, nature, and condition of his business.  
The middle story to which covetousness is opposed to liberality, is that we call moderate liberality, that is in those which have but ordinary estates, and in ordinary cases, to be simply liberal, and not to aim at great proportions in ordinary cases, men of ordinary places, ordinary liberality is the true character.  
The highest story is magnificence, to be more than liberal, to exceed proportion, either taken from proportion of a man's estate, as a great man is not liberal, except he be magnificent, proportionable to his estate, or to the thing, the business he is about to act; a man is not liberal to the public good, which is barely liberal, if he be not magnificent according to his estate, and proportionable to the public good, it is not right; for magnificence is the true temper of liberality, which magnificence may be taken in respect of two several things.  
1. In regard of the person in whom it is: there be persons which are of mean condition, it is enough for them, according to their estate and condition, to be frugal; and so they shall carry themselves virtually, though they go no farther than frugal liberality, with respect to their means and condition. Others, which are of a middle sort, it is not enough for them to be frugally liberal, but they must be liberally liberal, or else they come within the compass of covetousness; though it be not sordid and base covetousness, yet they are not without the verge. The last rank are those which have fullest estates; it is not enough for them to be frugally liberal, nor liberally liberal, they will not avoid covetousness, except they be magnificently liberal, still to keep the proportion: if he which hath a great estate, doth no more than he which hath a mean one, or an indifferent one; he doth covet basely, because he doth not magnificently, as his estate affords.  
2. In regard of the several cases, and so there be three several cases, in which these several ranks may be considered, and accordingly expressed.  
1. Trivial and ordinary cases, and there frugal liberality is sufficient.  
2. Great and necessary cases, and there liberal liberality is to be expressed.  
3. Urgent and extraordinary cases, and there, according to a man's proportion, magnificent liberality is required.  
I remember an observation that the Rabbins have, it may be it may please some of this auditory, but in a perverse way; I desire there may be no misconstruction; they give this rule, to have every man carry himself according to his estate, the thing they specify is in matter of , or apparel; they would have every man keep to his estate, and yet they allow of some excess, and some defect, yet so, as liberality may rule: the thing is this, cloth thy wife above thy estate, cloth thy children according to thy estate, and  thyself beneath thy estate; they allow excess on the one side, and defect on the other, and so upon the point they are made even; if there be excess in one, moderation in another, and defect in another, that makes the supply; the thing I note it for, is not for the particular, but for the general, according to the three ranks how we may regulate ourselves, according to the three rules, and those according as the case requires, whether in a way of frugality, liberality, or magnificence: I give but this rule proportion to that, for matter of diet and apparel, an ingenuous frugal liberality is commendable, rather keep within the compass, it is the best rule of virtue that can be given in this case, because the excess, or inclining to excess, doth but foment vice, as excess in diet, slothfulness, which hinders and impairs the intellectual parts, excess in apparel 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 liberal way, not sordidly, but in a way of frugality, rather under, than above a man's 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 beggar, and there go a little beyond the compass of frugality; be not penurious, pinching the labourer's wages, and beating it down, or the poor tradesman's ware: do as you would be done by; for it may be better alms, and base covetousness, to grate upon the poor labourer, beat down the hire upon the poor man that selleth his commodity, so as he cannot live; herein go in an ingenuous liberal way.  
There be other things that  magnificence, in all public services, which are for the public good, for the good of the Church, or the advancement of the glory of God; for the good of the commonweal, or the service of the King, and the supporting his State and Honour, the best way is to balk a frugal way, transcend a mere liberal way, and Araunah-like, go in a magnificent way, rather beyond ourselves; for it I abate something below the rule in diet and apparel, I shall have scope to exalt myself above myself in the public good; this was the first thing to which covetousness is opposed to liberality; coming short thereof is, when a man forbears to go according to the rule of virtue, and keeps aloof off.  
2. On the other side, covetousness is opposed to prodigality, it is so fare from coming short of the rule of moderation, that it exceeds, the golden line is a free, ingenuous, liberal using and spending these things, as discretion shall prescribe: but when a man is beyond the bounds, careless for matter of estate, riches, throw all away in a night, upon dice or vain courses, the extremity is in the excess.  
2. But now, besides the opposition, the proper temper and disposition of covetousness doth best  it, it doth infect the whole soul, although formally it be,  
1. In the affections; an inordinate affecting, and a love towards money, love of having much, immoderate desire, and immoderate grief and vexation, if he have them not; immoderate fear, 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 express it fully, immoderate or inordinate love to riches, affecting of them, that is the defilement of the soul, 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 main. In the understanding an overweening of worldly things; a man thinks there is a great deal more good and excellency, more , and more conducible towards his happiness and content, than indeed they do; he hath an erroneous opinion concerning the excellency of them, if he did not esteem them so highly, he would never affect them so deeply; for a man's affections depend upon his opinion.  
There is another root of bitterness, and that is atheism, or infidelity, or diffidence, when men are poisoned with a low esteem of God's providence, thinking God's Word is not to be taken heed of; they dare not trust God's providence, but themselves, and their own solicitous care, for providing for themselves, dare not give any allowance to God's providence; these are the main roots of covetousness in the understanding.  
3. It manifesteth itself in perverse actions, the actions are depraved.  
1. The thoughts are tainted with caring immoderately, always plodding, running with thorny cares, vexing and tormenting the soul 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 talk is of his worldly business, how he may compass such a possession; if he would show 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 main actions which are inordinate, getting, and having.  
1. Getting, falling on inordinate courses, riches must be had, however they come by them, by fair or foul play; covetousness is a snare put on by the devil and our own corrupt lust, which makes us venture (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 blood out of his veins, as pence out of his purse; it goeth to his heart and soul: inordinate getting, keeping, and saving; this is the first thing, I add but a second.  
2. As covetousness infecteth the whole soul, so the inordinateness of it appears in the exceeding  

in what love requires, and is either  
Of God,  
Ourselves, or  
Neighbour.   
The inordinateness of it shows itself especially in the affections; and this I shall express in all these three things.  
First, that is apparent covetousness, and wears the livery and cognizance of covetousness, when it neglects what love requires, and is either against religion, or justice, or charity, those that stick not to trespass on any duty of love, I will mention all under that name, are deeply guilty,  
1. When men fear not to trespass on the love of God, and of holy duties, love worldly things so, as they will dispense with the love of God, trample on God's back, break all rules of piety, rather than not come to his covetousness.  
2. When a man tramples most unnaturally upon the love of a man's self, that which he oweth to himself; he will spend no time on his soul, to feed that, for fear he should have too little for the world. Nay, he will starve his soul, and body also, to save charges, that he may grow rich, and scrape together these outward things, he cares not though he pinch himself, and those that belong unto him.  
3. When the love of the world is predominant, above the love of his neighbour, that he can break the law of justice or charity, break the law of justice, so that he will wrong, defraud, cousin, or cheat his neighbour any way, or damage him, accounting all to be fish that comes to his net, so it may but feed his covetousness: this is an inordinate affection toward riches clearly, the very disease and leprosy sticking in his forehead. And not only when men break the law of justice, but when they break the law of charity, that can withhold what they ought, or might do, or are called upon to do in that way, whither his hand from giving alms, 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, himself, and his neighbour, breaking the duty of love, justice and charity; and all for the love of money; this is a clear character of inordinateness after riches, and worldly things.   
LUKE, Chap. 12. Ver. 15. And he said unto them, take heed and beware of Covetousness. 
THus of the description of the nature of covetousness; I shall add a word concerning the second.  
2. The distribution of it: and so it may receive a distribution, or distinction, three ways. 1. In regard of the subject. 2. In regard of the state in which it may be. 3. In regard of the degree.  
I. In regard of the subject, there is a double kind of covetousness.  
1. It may be incident to the godly, as a concomitant, being the relic of original sin, the seeds of all vices are in him, and so there is a natural propensity still remaining towards covetousness, even in a godly man; but it is but a concomitant, it doth not bear sway at all in him; for in some measure it is subdued and mortified; although it may be something, more or less, towards predominancy. It may be considered in a godly man as diligently opposed, a godly man is upon his watch, if there be any root of bitterness in him, which inclines him towards covetousness, he will watch over it, and oppose and set himself against it, he will keep a narrow watch over his soul, because he is conscious of his inclination thereunto.  
2. The other kind of covetousness is incident to a wicked man, and it is in him predominant, he is a servant, and a slave, he mak●s it his calling, he gives himself over, and subjects himself to it, it rules him, for he is wholly bend that way, but this admits of some difference; viz. even in a wicked man it may be sometimes enraged like a flame, with infinite fury, so that it bears down all before it, sometimes also it may be restrained, there may be restraining grace in a wicked man, that keeps him from exorbitancy, though there is no saving grace, to mortify it, and so it retain the same nature of covetousness: herein he is like the Fox; the disposition of Fox is to devour when he is in the chain, yet he devours not the Lambs, because he is chained; a wicked covetous man may have the same wild disposition in him, which is natural, but God may bridle & curb him from acting, and keep him in fair terms, that he is not so outrageous as many are.  
II. Another distinction of covetousness is, in regard of the different state of covetousness in those persons where it is, godly or wicked men, there is no estate wherein it is, but it is a crime, be it in the lowest estate; 1. Sometimes covetousness may be criminal, as it may be subservient, not the main vice, but a servant to other vices; covetousness, as a sin, may serve some other lust, although I cannot denominate covetousness to be the ruling sin, yet it is in a man, and serves his turn, as a side-wind, to serve some other lust. As for example: Sometimes a man's principal sin is pride; now because pride must have something to maintain it, and therefore a man must use his covetousness as a servant to his pride, to furnish that, to bring him in trappings for his pride, which otherwise would be hungry; pride would starve itself without it: this is frequent, men will scrape, and rape, and keep a foul ado, to oppress, grate, and grind the faces of men; yet it is not done principally out of covetousness, but rather as an act of pride; covetousness being a servant to pride: alas his sin may not be covetousness, he glorieth not in hoarding up money, but he must live at such a rate, in such a fashion, he must have gay , and he is necessitated to be covetous, not because his inclination is thereunto, but because he cannot else support his pride.  
Another corruption that covetousness waits upon, is lust: a man which is given to lust, he cannot feed his lust without▪ meat and drink, to stuff the pot, he cannot maintain his harlots, or nourish himself in that sin, nor furnish himself without covetousness; and that makes him injurious, to steal from parents, or masters, use any trick of covetousness, but it is not out of love thereunto; covetousness is not his sin, but a servant to his lust, so that in both these respects covetousness may be in a man, but yet in the estate of a servant.  
2. Sometimes also covetousness is not only the criminal, but the capital vice, which doth apparently denominate a man to be a covetous man, although he may have other vices, yet this is the chief, this is his grace, and in this case covetousness is a friend to him, it is instead of pride, for he prides himself in his great estate, and herein covetousness is not a servant to pride, but the very throne of pride, which makes his pride sit higher, he is proud, but upon conceit of his great heap of money, looking over the shoulder of his poor neighbour, and thus a man is proud, but it issues from his bags, his great estate, covetousness is the main sin; so in many other kinds a man may instance, wherein covetousness is the master-sinne, when a man makes it his glory, and his very trade, to gather a great estate together, not for any use of it, but that he can get such an estate.  
III. The last distinction of covetousness is in regard of the degrees, as all virtues and vices, they are capable of degrees: It may be, in some less, in some more, in some it may be hardly discerned, in others so palpable, that it may be felt; there is a sordid base covetousness, that all the world may see a man is covetous, he bears it in his forehead, in every act that he doth, in all his carriage and course: Others slily dissemble covetousness; are not so sordidly and so basely covetous; but more slily carry the business; men that are inwardly covetous, dissembling the business, or, at least, carrying it a great deal better.  
2. Now to come briefly to the predicate, or the thing we affirm concerning covetousness: there be two things that I have propounded in the point concerning covetousness.  
First, something in regard of itself. Secondly, something in respect as it stands to us.  
1. In regard of itself, there be these four properties of covetousness that I shall note.  
1. It is a subtle and a sly sin, hardly discerned, by every man, neither in himself, nor others; a man may be in before he is ware; and that ariseth partly from a general ground of vice, because all vices are subtle and sly, they can borrow habits, and dress themselves in the attire of virtues; covetousness may claim kindred with, and go under the habit of frugality, partly, upon a particular ground, there is something in covetousness which makes it more hard to be discerned; because there be more fair pleas for this, than for any other sin in the world: as, to provide for children and posterity, for a man's estate and condition, to support his rank; a thousand things a man may plead for covetousness, there is more to be said for that a great deal, than for many other sins, as luxury and riot, uncleanness and filthiness, although they be works of darkness, and men are ashamed, if they once be discovered de facto to be guilty of them, their mouths are stopped, but this is a more subtle sin, and will admit of a great many colours, therefore it walks more close, and is hardly to be discerned: In this respect it is a point of Christian prudence, to take notice of it, and, by the way, to make use of this: Now there may be these two things deduced, for it may be very useful for practise.  
1. Because it is a sly and subtle sin, I would wish every man, not lightly or rashly to accuse another man of it, and upbraid him with it; but look to his warrant and ground for it, if it be ambiguous, and his actions may admit of a fair construction, I must not judge him, I know not a man's estate, and many other such like circumstances may fall in, and therefore I may not presently condemn another of covetousness.  
2. Another point of wisdom, rather more necessary, is that we should not easily excuse ourselves, presently bless not thyself, as if thou couldst shun, decline, and avoid all reproof, thinking this sin of covetousness concerns not me, it doth not hit me so home; in many things it is hard to prove that which is clearly true: a man cannot by the law prove a man is drunk, unless he be so grossly drunk, that he is not able to keep out of a cart's way, and many other signs of a legal proof, are hard, but yet a conscientious proof betwixt God and a man's own conscience, may be discerned: though thy sin be such a sly sin as covetousness, that another man is loath, happily, to charge it upon thee, remember it is a sly sin, and may lie at the heart, suspect thyself therefore, and do not easily excuse it.  
2. It is an universal and general sin, largely dispersed, our Saviour's words imply so much, therefore s●ith he, take heed, and beware; there is a double caution, as if he had said, you had need to watch, and to look narrowly to it, it is a sly sin, a Juggler, that will cast a thousand mists before your eyes: and withal, it implies that it is a general sin, I speak to all of you, saith our Saviour to his Disciples, and others also, as if this were a general root of bitterness all the world over; and in truth it is so, a man may see it universally: for,  
1. There is no rank or sort of men, which are altogether free.  
1. Wicked men, some seem to walk contrary to it, in prodigality; yet either in predominancy, or subserviency, scarce a wicked man but he is covetous; he which is prodigal must scrape unjustly to maintain that.  
2. Godly men are not altogether free, there are the relics of this corruption in original sin, and it showeth itself even in them; godly men may do it under pretence of religion, they (as he said) are then only godly, when godliness is sparing, and frugal: many men are against drunkenness in their families, because it spends their estates, under a vizor of godliness they keep men sober; so that a man may pretend religion, and yet within have a root of covetousness.  
II. It is in all sorts and ranks of men.  
1. Poor men think they are not capable of it, and yet notwithstanding, their desires may be as large as hell, there may be as much covetousness in a poor man, as in a rich man.  
2. Rich men it is evident that they are exceeding obnoxious to it, the having of much, increaseth the desire of having of more.  
3. It is to be found among all callings, the Citizen, the Countryman, the Tradesman, the Gentleman, the Minister, the Lawyer, all callings, whether Civil or Ecclesiastical, even Churchmen may be subject to covetousness, it is a disease that every rank may be infected withal.  
4. In regard of every man's condition, there is no sex nor age free, those to whom it belongs to take the care of families, women also as they are more impotent, their affections are more inordinate, and so they are more unreasonably covetous: in all ages it is, although it be more rare in younger age, covetousness is not so proper thereto, youth is not free, but old age especially.  
III. It is also a tenacious sin, deeply rooted, and therefore not easily laid down, of our own accord, a thousand to one, if a man lay it down of his own accord, to have so much goodness of himself as to strip himself of this vice, not one of a thousand doth it, no nor is it easily allayed or beaten down, not by those means by which vices may be cured.  
There are three things which may cure any vice. First, the authority of religion. Secondly, the weight of reason. Thirdly, the tract of time.  
1. The best curing is, when the authority of religion will do it, if when a man hears the word of God, a man is ready to say, speak Lord for thy servant hears, that man is in a good temper, when he will be beaten from vice by the word of God, God hath so much authority over his soul, that if he hear this sin is displeasing to him, he will own none of it, but throw it out of his hands, as children many times at the very word of their parents, and this is the best: but covetousness is so tenacious, and rooted in many, as many words from God will not work, to get it removed: our Saviour here is feign to use many words and arguments, besides his own authority his bare word will not do it.  
2 The weight of reason may step in and second religion, showing the deformity and baseness of it, and convincing the conscience, and yet this will not do it: surely that is not a good temper, when men will not be regulated by reason, when it is neither wit nor reason that will make the cure; our Saviour is feign to heap reason upon reason, I dare say, never any thing more larger discoursed of, and more fully convinced, than our Saviour doth here in this Chapter, and in Matthew, and yet all reason will not do it, not beat it down it was so tenacious, and sticked so closely.  
3 Many things, neither authority of religion, nor weight of reason, yet time itself will cure them: love is overcome with time, but time doth not cure covetousness, but rather inflame it: the longer a man is acquainted, the less he grows weary, seeing no inconvenience in this sin of covetousness, although it pinch him a thousand times, and ride him basely, yet (thinks he) it is no such base thing, although indeed it makes a man so sordid and base, that it tramples upon his nature, and his very excellencies, and makes him a base drudge, and the longer he is in it, the more beastlike he is, the better he likes it: and whereas age cures many distempers, time when it comes to end, frees a man, being weary, and having run themselves out of breath, with their foolish ways; but covetousness grows upon a man in his age, the nearer a man grows to the earth, the greedier he is after the earth, his mouth will be full of earth one day, and yet quo minor via, eo plus viaticum, the less way he hath to go, the more tenacious he is.  
4. Which is the principal thing, it is a most dangerous sin, a sin of a dangerous and a hideous consequence. I thought now to have demonstrated it by some places of Scripture, wherein I should set down the black stamp, and fearful name that this sin hath, so fearful that it should make every man  of it, and abhor it, yea, the very thoughts of it; for there is not a blacker sin in all the book of God, in some respects, of an ordinary moral sin, than this sin of covetousness.  
Some examples I should give, I shall briefly touch some of them, besides many negative examples which Divines do observe: there is not any one man in Scripture which was noted for a godly man, which hath ever been tainted with this sin of covetousness; not any one example, though you may meet with examples of many sins, yet with none of this: Noah was touched with drunkenness, David with murder and adultery, Peter denied his master, we shall not meet with any one instance, that the Scripture approves for a godly man, that was ever tainted with this sin, it is so little kin to godliness: not that I will say, that there never was any; yet it shows, it is very fare from piety and Christianity, from the way thereof: and those affirmative examples that we have of any that were covetous, we shall see they are set down unto us, to show, that they are most contemptible persons, as the most vile and odious persons to be abhorred. I had thought also to have showed it by ground of reason: briefly in general, to touch it but in a word, referring the main of this, the application, to the next time. There be two things, by which a man may see the danger and folly of this sin of covetousness.  
1. It opposeth all the good of nature, and all the good of grace, it checks all graces, and the ways thereof, and the whole Spirit of grace, it casts a damp and chokes a man from hearing the Word, from doing the work of the Lord, and thriving by the means of grace, it stifles every grace in the soul, the groweth of it, it chokes all the good of nature, so that a man that is tainted with this sin, hath not comm●● humanity, no bowels of compassion, as though he were made of flint, it doth so fare estrange him from the power of the excellency of grace, that it degrades him of all the sweetness of nature.  
2. The second general thing is, that it exposeth him to all kinds of wickedness, there is no evil, whether of sin or punishment, but covetousness exposeth a man to. 1. It leads a man into a thousand snares, he which is once set on with a greedy desire after the world, will not stick to commit any sin in the world, to run upon the sword's point, he is drawn into the trap by the bait: suppose a man hold a piece of gold at the end of a sack; the Devil he doth so, a covetous man he will creep into the sack to be catched by the Devil, and cast into hell, while he goeth into the sack after the gold.  
It exposeth a man to all kind of punishments, both because it takes away all that watchfulness, that men observe not the season of danger: hence it is, that our Saviour wisheth them, to take heed of being overcome with surfeiting, and drunkenness, and the cares of this life, lest that day come on them unawares: a man which is laden not only with drink, but with luxury, he grows wanton, and so minds not when evil approacheth to avoid the storm; this is the dry drunkenness, the cares of this life, if a man be overburdened, busy, plodding after the world, it makes him forgetful of himself. I remember a Story, of a City in Sicilia being besieged by the Romans, the main experienced and most artificial man in the City was one Archimedes, he used many devices, and did many wonders, but at last for all his stratagems the City was surprised, the Soldiers broke in, and great means was made to find out Archimedes, at last, the Soldiers hearing where he was, broke into his house, and he was in his Study, he never took any notice that the City was taken, when the Soldiers opened his Study door, they found him busy, drawing lines in the dust, like some Mathematician, the Soldiers stood still looking on him, at last, in scorn and disdain, one of the Soldiers, seeing him so barbarous, and inhuman, drew his sword and killed him, much against the General's mind: Although God beseige us round about, though the Church be taken and surprised, though a man's own house be in danger, yet if a man be busy, drawing lines in the dust after worldly things, he will take no notice of any thing, nor use any means to prevent it, see no danger, and so not be able to avoid danger.   
LUKE, Chap. 12. Ver. 15. 
SERM. III.  And he said unto them, take heed and beware of Covetousness. 
THere was one point of Doctrine that we propounded out of these words, and it was this; that covetousness was a sin, subtle, universal, tenacious, and dangerous: cautiously to be avoided by all, and carefully to be watched and warded against.  
Two things we propounded in the handling of it.  
First, to show what was meant by covetousness, which we have already done.  
Secondly, to speak something concerning the predicate, what we affirm concerning it: which we came to the last time: briefly to give you the heads.  
In respect of itself, covetousness, four things we affirmed.  
First, that it was a subtle sin, not easily discerned.  
Second, a universal sin, scarce any, more or 
SERM. III.  less, but are covetous, all are tainted with it.  
Thirdly, that it was a tenacious sin, that sticks fast, and cleaves close unto us, etc. Covetousness is so revitted into men, that we can hardly get it out.  
Fourthly, it is a sin of dangerous consequence and great importance: I shall only a little enlarge upon that, it being the main thing in the point; I will illustrate that, partly by Scripture, partly by reason. I mentioned then, (though I shall not name all) that there were many pregnant Texts of Scripture, which represent unto us, the dangerous nature and condition of this sin: Colossians 3. 5. Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness which is idolatry; mark there, how covetousness is yoked, and what is the consequence of it, although it be a fare more subtle sin, hardly discerned, yet it is ranked with fornication, the sins that all the world cries shame of, the Spirit of God ranks it among those: nay more than so, it sets a special brand on that above all the rest, many do penance for fornication, scarce did ever any for covetousness, the world takes no notice of such persons, the world hath set adultery in a white sheet, but God himself hath stamped a black brand on it, covetousness which is idolatry; it is true, there is no sin that carrieth the heart inordinately towards any creature, but it may be termed idolatry: the harlot is the lustful man's idol, he makes an idol of her: preferment and honour is the ambitious 
SERM. III.  man's idol, it leads him to it, but yet we do not find that the Scripture doth expressly brand any other sin, which is not directly idolatry, with that name, but only covetousness: I conceive, to omit other things, there is one thing, as the particular reason of it, which is very considerable (for there is a general reason for other sins,) which is this; what a man prefers before God, that he makes as his God, exalts it in the throne of God, and therefore for that general reason, covetousness is called idolatry: But there is a special evil in covetousness which makes it idolatry in a deeper die, a covetous man besides that in the general respect, his money is his idol in the particular, he puts trust in it, he hath a confidence in it, and that is the greatest honour that God can have, when we can put trust, and secure ourselves, and bear ourselves out upon God's protection, and in that respect, there is a great deal of propriety in those words to this sin: for which things sake the wrath of God cometh upon the children of disobedience, verse. the 6. It is not only true of other sins, which may be taken notice of, but to provoke God in this secret sin, which the world takes not so much notice of, for this thing the wrath of God cometh upon the children of disobedience.  
One remarkable place we have in the first of Timothy 6. 9, 10. But they that will be rich fall into a temptation, and a snare, and into many foolish and hurtful lusts, etc. For the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through 
SERM. III.  with many sorrows: this is as full a place as I can well conceive: those that will be rich, that are mad after the world, they are in a most dangerous condition: such men cast themselves upon a thousand dangers, every expression, every word is full of weight, I will not take it now on me, to dilate at full unto you on them, I will leave it to your own thoughts: It is the root of all evil, I will only speak of this, it is true, any sin which is predominant, may be the universal root of all evil in that man, so that it may be applied farther than the matter of covetousness, but yet there is something emphatical in covetousness above other things, that precipitates a man into all evil, for that man which is set upon gain, will not stick upon any evil course that may advance him that way; it perverts the eyes of the wise, makes them blind, that they can see no danger: thus we see, that it is the root of all those evils, which do arise in that man which is bend upon covetousness; but there be some other men which go not upon the root of covetousness, but upon some other grounds, and so may break into many evils.  
And therefore there is a caution to be observed in these words, all kinds of evil, which is a large word, for covetousness will not put a man into all kinds of evil, if you take it in the strict signification, for it will not put him on prodigality, not in an ordinary course, I say, further than to advance covetousness, unicuique aliquis est sumptus qui vult facere lucrum, a man must be at cost to gain oftentimes: but to add another place. 
SERM. III.   
Another place to prove this, is in the 16 of Luke verse 14. And the Pharisees also who were covetous heard all these things, and derided him: A covetous heart is so fare out of frame towards any good, from any possibility of recovering him to a good estate, that the means of grace are but a scorn and derision to him: our Saviour himself, I dare be bold to say, the proudest and most▪ captious man in the world could not except against his Sermon: happily in any man's Sermon there may be some infirmity or weakness, so that a man may except against it, but our SAVIOUR'S Sermon was not obnoxious to any such thing: And you see covetousness made our SAVIOUR himself derided; when men deride wisdom itself, this is a high pitch, but covetousness doth this: Therefore the Psalmist makes a prayer to GOD, Psalm 119. verse 36. Incline my heart O Lord to thy Testimonies, and not to covetousness: implying, there is an incompossibilitie between regarding GOD'S Word, and covetousness: if a man be inclined to covetousness, he is clean out of the way from obedience to GOD'S commands, they are put in the balance one against an other, and David therefore here desires GOD that he would incline his heart to keep his Testimonies, and therefore that he would keep him uprightly, free from covetousness.  
1 Corinthians Chap. 6. vers. 10. compared with Ephesians Chap. 5— verse 5. you shall find that covetousness 
SERM. III.  bars a man out of Heaven, there is the very same observation which I propounded in the first place, Know you not that the unrighteous shall not inherit the Kingdom of God, nor Thiefs, nor covetous: observe, that covetous persons are ranked with unclean persons, and with Thiefs, they go altogether, for they are no better than Thiefs on the Highway in GOD'S estimate, and shall as much be barred out of Heaven, how smooth a sin soever it seems to be, such cannot inherit the Kingdom of God, 1 Corinthians 5. 10. 11, Not altogether with the fornicators of this world, or with the covetous, etc. It is such an odious sin and so abhorred of God, that God would have all men to abandon it, but especially his own people, and therefore amongst other persons which are vicious and sinful, he warns the faithful not to eat with a covetous man: and therefore in the 11. verse, If any man that is called a brother, be a fornicator, or covetous, etc. with such an one no not to eat: It is strange to see that they are so contagious, and loathsome, the Scripture saith no more of a Leprous person, but only, that he should be separated from the Congregation, there is as much said of a covetous person, one which is in the Church, and professeth the Christian Religion, as for other men of the world, this is not meant of them here, but if any man which is a Saint of GOD be covetous, with such a man not to eat, they are excommunicated out of 
SERM. III.  the society of God's people, covetousness doth not only bar a man out of Heaven, but it bars a man out of heaven upon earth, from the communion of Saints, and also from all things honourable in a Commonwealth, or Church: covetousness makes a man unfit to rule, Exo. 18. 21. Moreover thou shalt provide out of all the people, able men, such as fear God, men of truth, hating covetousness, and place such over them, to be rulers of thousands: a man is not in God's choice capable of the magistracy, if he be covetous: and there is very great reason for it, for that man that is a slave to his lust, is not fit for that place, it is not to be expected there will be justice done by him, if he sag too much upon the purse side: for that will keep down the, balance of justice that it shall not go right.  
A man is not capable of honour in the Church, if he be covetous, 1 Timoth. 3. 3. Not given to Wine, no striker, not greedy of filthy lucre, but patiented, not a brawler, nor covetous: A Pastor or teacher of the Church of God, should feed the flock of Christ, and rule well, and therefore should be free from covetousness, nay, and hate covetousness; for they that are covetous, are like to look more, and aim more at their own advancement, how they may advance themselves, and at their own gain, then at God's glory, and the good of souls: and therefore not fit to govern in a Church.  
2. Besides these testimonies of Scripture, let me add some examples, some I mentioned the last day on the negative part, that whereas with other 
SERM. III  sins some of the Saints of God were tainted, as Noah was tainted with drunkenness, David with murder and adultery: it is observable, that not one that bears the name of a real godly man, is touched with covetousness. I will only mention those affirmative examples, two or three of them, whereby we shall see, that they are as bad as bad may be, which are stained with this vice of covetousness, Laban was a covetous man, one that the Scripture brands for a base vile person, and sets an ignominious note upon him: Nabal, for that was the Anagram of his name: Nabal the churl is mentioned with infinite disgrace to be a covetous man.  
There is a command given for Kings that they should not be covetous, and of all men in the world, they have most use of money, for the support of their state, and the defence of their Kingdoms, and yet they are commanded not to be covetous. Ahab his covetous humour after Naboths' Vineyard, is mentioned in Scripture as the root of the ruin of him and his family, and posterity, there were other sins which followed, but covetousness was the root from which all sprung; we read of one in the new Testament, Demas a forward man once in religion, but when once he came to embrace the world, and cleave to that, it was in him a root of bitterness, he apostatised and fell from Christianity, leapt through all that he had taken upon him before hand.  
2. There be two grounds or reasons of the point, taken from the nature of it. 
SERM. III   
I. Because covetousness is a sin which opposeth all good.  
1. It chokes and checks the growth and very beginning of all that is good in a man. I might illustrate this by divers places of Scripture; it stoppeth the good of grace, and all the growth of any excellency in grace, it is those Thorns which stop and choke the growing to perfection, as I have sometimes expressed. The Hedgehog in the Fable comes to the Connie-berrie in stormy weather and desires harbour, he promiseth fair to lie quiet and the like, but when once he is entertained, he never leaves pricking, till he hath thrust his host out of doors: so it is with covetousness, it hath many fair pleas and pretences to get entertainment in a godly heart, it tells him he will be but a frugal steward, but if once it be admitted, it will never leave till it hath thrust out all piety, and quenched all godliness, and heavenly mindedness, all will be eaten up with covetousness.  
2. The very good of nature is exceedingly choked by covetousness, all bowels of compassion are stopped towards our own flesh and blood, there is no noble nor generous thoughts in such persons, they are not ingenuous, but so sordid, that as rust consumeth iron, so covetousness consumeth the substance of natural perfection, it eats out all. Naturalists observe, that those places where there are Mines of silver or gold, they are all barren, affording nothing for the refreshing of man or beast, bearing no grain nor crop; and besides that which is worse, they are haunted with Devils, 
SERM. III.  I am sure it is true of a black spirit which is addicted to covetousness, it is not only barren of all good, but it exposeth them in whom it is, to the very possession of the Devil, to be led by a base and sordid spirit in all their actions.  
2 As it opposeth all good, so it exposeth to all kinds of evil: there be two sorts of evils; the evil of sin, and the evil of punishment, which attends sin, and covetousness layeth a man open to both.  
1 There is no evil of sin, but a covetous man will do; the Devil hath hold of him in that vice, and he is at the Devil's service for any kind of sin, to draw his purse: there is nothing in the world as I remember is more opposite to covetousness in nature then luxury and wantonness, a covetous man is temperate of his own humour, yet covetousness prostrates to the basest uncleanness for hire or gain that is: the whole sphere of the commands of God doth appeal covetousness as the breach of them all: it were no difficult thing (though I have no intention to enlarge so much) to show that there is no evil but covetousness disposeth unto; it takes a man from all good, and prostrates him to all evil.  
2 And consequently there is no punishment but it lays a man open to: To mention but a word; the wrath of God is the fountain of all punishment which comes for other siunes, and covetousness exposeth a man to the wrath of God, as I have showed before: but more expressly see Psalm 10. 3. For the wicked boasteth of his hearts desire, and blesseth the covetous whom the Lord abhorreth: it brings God's wrath, it brings the scorn and derision of men upon a man, there is scarce any one vice so contemptible to all men in general, as covetousness is, it is the argument of a play to be jeered at on a Stage: which is an argument, that although it carrieth a general applause with some, yet most men fall foul on covetousness, the world spits in his face, he is jeered at by all men; it exposeth to all kind of judgements, which come either from the wrath of God, or from the hatred of man: I mentioned one thing the last time, and I will but only mention it now; to take up where we left, and make some addition where it is necessary: It makes a man unfit to observe God's judgements, and so to avoid them, and take care to shun them. A covetous man in the most dangerous time, is so choked with the cares of the world, that he minds not any danger, but plods on till he is taken in the very snare,  
And thus much concerning covetousness, the predicate that is affirmed of it, in regard of itself: the other thing I shall mention in a word, and so come to the application.  
2. In respect of us, it is a sin to be avoided by all men, and by all means.  
1. By all men, common men, that have but any spark of ingenuity, must of necessity abstain from this, and preserve themselves that they be not foiled with this sin. But Christian men, which pretend to be the Disciples of Christ, must shun it, especially it being a thing furthest off from piety and Christianity, there is nothing so unsuitable to, nor so incompatible with Religion: and therefore fugiat hoc opprobrium a nobis, it is a shame that a Christian man should be liable to be upbraided with covetousness, and not to have a fair answer for it, because it is scandalous to Religion and dishonourable to God: nay it hinders the progress of Religion, therefore it is to be avoided by all men.  
2. By all means: our Saviour useth two words here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, look well to thyself, as if he had said, watch and take notice of thyself, lest thou do slip, look narrowly to your courses and ways, lest you be overtaken with this sin, and this is not enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is a place of danger, danger lieth therein: as you would in times of danger redouble your watch in the City, so here should be a strong ward kept, to arm and fortify, antidote and strengthen yourselves with all the strength you can against the danger of this sin, and this ariseth naturally from the former; for if covetousness be so dangerous in itself, than it concerns all men by all means to watch and ward themselves against it.  
Use. But I shall pass to the application. If covetousness be so dangerous a sin, it concerns all men then by all means to watch and ward themselves against it: many things might be spoken by way of application, but I pass brief over many: as,  
Use 1 For Conviction, many men may be arraigned that stand convicted of this vice, if men would well weigh it, and draw out the description of it, it would fall point blank upon a great many men which think themselves free.  
2. For reproof of them, as being in a foul fault, it may be fouler than they are ware of, men are ready to please themselves in it, and plead not guilty: if they be free from other sins, that they can say, I am not like such a man, they take no notice of this, this subtle sin moves them not, if they come not within the verge of other sins, they slight spiritual sins, and as they take no notice of them, so neither do others, for this sin (as some other sins) comes not within the lash of the Church's censure, the covetous man is not found fault withal, no neither is the proud man found faulty, there is no man censured for his pride, or his covetousness, the world takes no notice of this sin: yet if it be a thing so dangerous, here is a just reproof for them. But I pass over these.  
3. It serves for exhortation, partly that every one would,  
1. Examine himself. I gave sufficient hints, by which a man may try himself, (in my apprehension) in the description, by which any man may receive comfort, by applying them to his own heart and ways, and seeing, whether in some, more, or all of them, he comes not to be obnoxious to this sin: I shall only give you two or three cautions, in which others may examine themselves.  
1. Be jealous and suspicious of thyself, it is a subtle sin, very general, and universally spread. I know it is reported of Luther, that though he found the root almost of all sins in him, yet he 
SERM. III  never found any inclination to covetousness, he was free from that. But for ourselves, and our better examination, let us not be secure; but be a little suspicious and jealous that there be no such propension in us towards it; for there may be, although we are not ware of it. And therefore for your better consideration, take this along with you, upon your examination be not confident, be a little jealous and suspicious, that there may be a propension in thee towards it: upon trials take not up foolish conceits upon frugality, but be jealous to scan thy heart in this kind, whether it be inordinate in its propension towards the world: I have given sufficient directions for this already.  
2. What you do in this kind, do it conscientiously, not to cozen thyself, but as in the presence of God, and as you will answer him. I have told you that rule already, I would have no man lightly to charge another, nor easily to justify himself, and therefore examine your selus conscientiously, not as you can stand with the judgement of men by outward appearance, but judge as conscience judges, and as you think you may stand and bear out at the day of judgement, at that strict account you must then give.  
3. Labour to bring your minds and heart to be ingenuous, not to study shifts and devices, to bear up thy reputation and credit, and so to free thyself from it. O it is a rare thing to have an ingenuous spirit, such as that, if a man be not free from a fault, yet he will not be ready to defend it, but sweetly and ingenuously to acknowledge it, it is impossible but he that stands upon his points, may be guilty: I could give you divers touches thereof.  
Many men pretend it is not covetousness, but frugality, providing for posterity, this is no ingenuous spirit, nor plainness of heart? Why then dost thou neglect thy child, and bestows not good breeding on her or him, but spare a penny and spoil the soul of thy child, and the body also? Why art thou so base, if all be for thy child, as to marry her, and not to give a portion with her, when all comes to trial, thou hast no ingenuous spirit, be ingenuous therefore, I say, do not foolishly cozen thyself, but be willing to see what thou dost see, and baffle not thyself with foolish pretences.  
4. Suppose the matter be a thing doubtful, I beseech you stand not upon points with God, to avoid covetousness, be generous, be fare from covetousness, eat all appearances of covetousness, be noble and generous minded, keep a broad difference and a vast latitude from covetousness, if you would be clear, make it appear, be not obnoxious to suspicion, with hinching and pinching and such baseness, which makes others, and upon probable reason and good ground, think that indeed you are so; but if you would not be tainted with this dangerous sin, do the contrary, be so fare from covetousness, that you will rather be generously magnificent, according to the proportion of your estate, and the nature of the thing: but this is not that I intent, this is the first branch of the exhortation, that men would examine themselves,  
2. I desire that men would humble themselves, and see their corruption, and be affected truly with sorrow for it, even such sorrow as becometh Christians, in that humility of spirit which should be in us, upon every taking our selus napping in every sin? dost thou upon examination find thou art not free from covetousness? do not thou stand on thy pantofles, as they say, but make amends, humble thyself before God, acknowledge the baseness and vileness of thy spirit, that thou art guilty of that sin which is abominable to God, hateful to men, being a scorn and derision to them: and,  
3. I desire that men would reform themselves, stay not here, but take out a new lesson, make progress to reformation, recover thyself, or if thou be already free, labour to prevent it, in the whole latitude, in all the three species which I mentioned in the application, in our judgements, understanding, not thinking too high of riches, in our affections, not cleaving inordinately to them, in our actions, be not too thoughtful and careful for worldly things to be talking and breathing of earth continually, having nothing at all to speak of but riches. There is a part of the mouth which the naturalists call the coelum, heaven, it is the upper roof of the mouth, there be many men which have no heaven at all in their mouths, no upper part, but all lower, talking still of those base and lower things, avoid it therefore in your talk, in your actions, and in your deeds, be not covetous in scraping in riches, having, nor saving, especially let it not carry thee inordinately either to impious courses, to trample upon God, or unjust or uncharitable towards thy neighbour, or thyself, thy body to pinch that, or thy soul to starve that, or to those about thee, to carry thyself injuriously towards them, in one word, set thyself upon reformation, against all the spices of covetousness.  
For the further prosecution of this, to cut off all other things, I shall only propound those things that may be antidotes against this sin, and remedies to cure this sin: both to recover those which have been touched with this dangerous sin, and to prevent it for the future: I take them both, and for them both there be two sorts of helps.  
1. Something habitual, to take care to furnish thy soul with, that may lock it up, and take up the room, that there be no room for covetousness in the heart.  
2. Something that is actual, to be done by a renewed act, and continually used, for the prevention and the recovering a man from it. I shall but mention the former, for those things which are habitual.  
1. In general, labour to establish thy heart with grace, for vice and sin is never cast out kindly nor certainly, but by the introduction of that which is contrary, and that is grace: therefore if you would empty your hearts of sin, we must clavum clavo pellere, as they say, drive out sin, with driving in of grace, as one wedge, if we would get it out of a hard piece of wood, we must drive in another: so nothing can free us from sin but the introduction of grace: what can take off darkness from the face of the earth? nothing in the world but light; so, what can drive out sin? it must be grace brought into the soul, otherwise a man may do, as when a man reproves a fault to amend his brother, sometimes he casts out one Devil with another, so the only true way of driving out sin in general, and so this sin of covetousness in particular, must be by grace brought into the soul, to have a heart established full of gracious thoughts, inclinations and affections, I shall mention some more especially.  
There be four pair of graces in particular, which are wonderful conducing, and effectual for the dispossessing of this Devil of covetousness.  
The first pair (for I shall join two together) are Humility and Temperance, or sobriety: it may be some will think, those two be fare off, but I told you in the explication, that covetousness is sometimes in an estate of regency, it is master: sometimes also it is in the estate of a servant, it waires upon some other sin: there are two other sins that covetousness doth frequently wait upon (when a man is not overmastered with covetousness, that is not his direct sin) there may be other sins that will use the service of covetousness, have it as a servant: to instance, covetousness is a servant to pride, and lust, and to intemperancy, now if a man be of an humble spirit, it will kill these lusts, a man would not aim at a high estate: for the most part men aim at great things rather for pride, because he would bear a high port in the world, he would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is said of him in the Acts, some great one in the world out of pride, that makes them scrape from this man and from the other, it makes them set upon any injurious course to advance his pride: therefore if any one would keep prided own, let him learn humility and if a man would keep pride under, that would be a good means to suppress his covetousness.  
2. Temperance and sobriety is another excellent means to keep under covetousness: if I be a temperate sober man, and do not affect either excess in diet or apparel, but am content with ordinary diet and , and to go in a sober way, what need I tumble so much in the world? a little will serve for necessity, all is for the back and the belly, covetousness plunges a man into a thousand inconveniences, it makes them lay about them infinitely in the world, because they must live at a luxurious rate, they must go so fine in , and have such diet: whereas it might be as advantageous every other way; a man might drive a trade within a lesser compass, so contract it, it would turn to more advantage, and to his greater glory, if he made his pride exceed in nothing but in intemperancy or greediness after the best things, this would clean turn the channel another way.  
2. The second pair of graces, which, I would have you to fix, increase and cherish in your hearts is the due love of God, and the love of thy neighbour, and this will be an excellent weapon to keep under covetousness, for if a man do love God, and love his neighbour as he ought, at least it will take him off from all baseness of covetousness, he will not be base to the service of God, pinching his soul, forbearing to allow any thing to the advancement of the kingdom of Christ, nor will he be injurious to oppress and defraud his neighbour, if he be not altogether for himself, for covetousness ariseth extremely from self-love, when a man regards not God, nor his neighbour, he cares not whom he pinches from, so he may advance himself, 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 pair of graces which I would have you to labour for, is heavenly mindedness and contentedness, if a man be heavenly minded, that his face is towards jerusalem, towards heaven, if that be the great design of his life; it will infinitely keep him off from covetousness, he will not stoop to those base things as rich men do, because he hath more high thoughts, and a more generous aim, 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 happiness in heaven. And so for a contented spirit, as the Apostle speaks, godliness with contentedness is great gain: and for he which can frame himself to a contented spirit, a little will suffice, if he have but food and raiment, mere necessities, a contented 
SERM. III  spirit can rest quiet, and not restlessly reach after great things in the world.  
4. Labour to get and to cherish both faith and spiritual wisdom: 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 prising of him, and adherence to Christ, will infinitely make Dagon fall; as Dagon fell before the Ark, so this breaks the neck of all sins, all will fall to the ground, and particularly this base sin, faith in the assurance of God's promise, that I believe the promises of God in his word, that he will not leave, forsake, or fail them in their necessaries, which are careful not to fail in duty towards him: this faith will be an admirable antidote against covetousness.  
Spiritual wisdom also is a great help, for the root of all the poison 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 advantageous for them, they were then in the right way, to put themselves towards that great thing: but if men be foolish and think 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 poisoned with these foolish conceits, he will despise and undervalue all the wisdom, and all the godliness, and the excellency that is in any man, measuring all excellency according to a man's estate 
SERM. III  as indeed the world goes too fare this way, all Magistracy is chosen by estate, all reputation by estate, these things do secretly poison, and as the wiseman saith, that estate will never excel in virtue, in which there is a high price set on riches: if men would get spiritual wisdom to discern the excellency of things, and to moderate a man's self according to the worth of things, it would be a good means to keep bacl the overweening after wealth, which hinders the growth of goodness, and advances covetousness.  
There be these habitual graces, that must be gotten into the heart.  
2. I shall give you a brief touch of the other branch. There be some other things actual to be done, which are of great importance: I will mention all in four steps and degrees, and but merely 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 victory.  
1. We must watch against, and take heed lest we be surprised and drawn unawares to it.  
2. We must also pray against it, many sins we fall into, because we beg not God's assistance, if we would pray ingenuously, and sincerely, as David did, Lord incline my heart unto thy testimonies, and not to covetousness: if men make their daily prayers unto God, especially those which find themselves prone thereto, as every one should do against his master sin, it would be an excellent means to preserve the soul from this sin.  
3. We must strive against it, labour to mortify these our members on earth, and this amongst the rest, we must strive continually and wrestle against this corruption, not cherish it, and make a darling of it, and cockering it, because the gain is sweet, but because the sin is odious, therefore we must strive against it.  
4. Lastly, we must meditate upon these things which are conducible to establish the soul against covetousness, I will run them over in general 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 chokes all gracious thoughts and all the means of grace: the very word of God is choked, when a man is brim full of this error, than God's word cannot enter: it opposeth and chokes 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, he is all blurred with dirt, and the image of God is blotted out.  
2. Consider how it exposeth to all kinds of evil both of sin and punishment: first, of sin against God, and against his neighbour; yea, against himself, he is injurious to all: and as it exposeth to all evil of sin, so secondly, to all evil of punishment, to the wrath of God, to the scorn of men, to all punishments, in this life and the life to come, it bars a man out of heaven, and from any reputation on earth, not capable by God's law of any excellency, neither (if all were well) should be by man's 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 profane writings, where it is so admirably pressed as it is here, and in those parallel places which I mentioned before. Now there be two steps and degrees of those arguments.  
First, he labours to beat it out of him that disturbed him.  
Secondly, out of his Disciples.  
First, our Saviour deals more generally with those of his rank, he which came to disturb him in his heavenly course: and then he proceeds to other arguments to take off his Disciples.  
In general this he saith in this very verse, that men of great estates in the world, are mistaken, a man's life or happiness consists not in riches, a man may be a happy man although he be not a rich man, but he cannot be a happy man by virtue of that he is a rich man, a man's happiness and excellency lieth not in riches, that is the argument in general.  
And something in particular is mentioned also in the parable which is remarkable: as,  
First, riches will not free a man from cares, riches brings its cares with it: here is a rich man, his ground bore a great crop, yet he was to study what he was to do, he was full of cares and thoughts what to do, how to dispense and employ his riches: they are so fare from emptying his heart of cares as that they fill a man's heart with new cares, how to secure them, and to dispose of them, it settles a thousand other thoughts in the heart; so that they free not from cares.  
2. Nay, it brings not so much as delight, soul thou hast much goods laid up for many years, it brings not a man to this, it doth not secure a man in a way of delicacy, that a man may enjoy his pleasure and do his will, which is the ground of a man's aims, his end which he aims at: if I had an estate I might eat, and drink, and sleep, and then do what I would, this is not the thing.  
3. It doth not bring a man to wisdom, nor argue a wise man: for there is a counterbuff to that (thou fool) that man that thought himself so jolly a wise man, because he had so great an estate, our Saviour gives him here but the fool, it doth not put a man into the possession of wisdom, nor argueth any wisdom, to get a great estate: these are arguments in brief of our Saviour's discourse to him that interrupted him.  
2. There are other arguments that he used to his Disciples, which are proper only to Christians. I shall give you but a brief touch of the same.  
There is a double care, a worldly care, and a heavenly care, our Saviour gives a touch of both, speaks something of either, for both will serve for the beating down of covetousness.  
1. And concerning worldly cares, I will tell you what our Saviour saith concerning them.  
1. Worldly cares they are more than brutish, it is a senseless thing to trouble a man with the cares of the world our Saviour shows that the beasts are provided for by God, those that neither sow nor reap, and therefore is more than brutish to be over careful.  
2. It is altogether fruitless and bootless, there is no boot nor benefit which comes thereby, not one man by his care can add one cubit to his life, no man's care can make him rich, it is God's blessing, and not immoderate caring.  
3. It is a needless care, to trouble a man's self with cares: what need a child of two years old take care what he should eat to dinner or supper, or what  he should have? his parents will look to that: so it is here, God takes care for his children, what need his servants take immoderate and inordinate care?  
4. Nay, it is a heathenish care, and a faithless care, the Gentiles do those things, they seek after them, it is enough for Heathens which have no God, nor any promise made to them, to be so careful after these outward things, unless a man will show himself worse than a heathen, he must not practise covetousness.  
5. Lastly, it is very hurtful.  
1. It fetters the heart, and binds that in chains, for where the treasure is the heart needs must be, it glews a man's heart to the world, and keeps him off from God: and,  
2. It hinders the passage of preparation or meeting with God, or expecting the day of Christ's coming, we cannot have a glimpse of his coming, or be ready to look for him, if we be puzzling here below, and thus much our Saviour speaks by way of argument against covetousness and inordinate cares of this life.  
2. In stead of that worldly care, he expresseth the contrary, concerning the care of heavenly things.  
1. It is a more easy care, and more easy gain, in the ●1. vers. first seek the kingdom of God and his righteousness, and all these things shall be added unto you: all other things which are necessary, will come easily to us without caring: God will cast them into the bargain as over weight.  
2. A man shall have a richer bargain, what ever other things may bring, it may a great estate, but it cannot make a man a king, nor bring us to a kingdom, fear not little flock, it is your father's pleasure to give you a kingdom.  
3. It brings more continued and durable gain. If a man have great store of money in his chests and coffers, thiefs may break in, and a thousand other things may happen, but if we have treasure in heaven, that brings gain that we cannot lose: these are the main things by which our Saviour labours to beat down covetousness in his Disciples, and those that will follow him: there were some other things, I thought to have added.  
1. From the consideration of riches itself.  
1. That they are not so considerable, nor so  things.  
2. They are not so beneficial, they will not preserve a man from danger.  
3. They are altogether uncertain, riches will take their wings, when a man hath laboured all his life long to get riches, he may lose them all at a clap: soldiers, or war, or fire breaks in, and what hast thou of all thou hadst, all is uncertain.  
4. They are exceeding unprofitable, nay, more than unprofitable.  
5. They are dangerous, they breed a thousand vices, as self-love, and selfe-confidence: the rich man puts his trust in his riches, in his wedge of gold: so is taken off from God, it breeds pride and puffs up the mind of a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so that his head stands I know not how fare above his shoulders, it breeds a great deal of licentiousness, men think they may do what they list if they be rich: they are fare off from God, it puts a man into a thousand evil courses, as riches are nothing considerable in them which are so greedy.  
2. A competency, or a moderate estate, (if men would be truly persuaded) is more desirable a thousand times. Agurs condition is the most  in the world, Give me neither poverty, nor riches, but feed me with food convenient for me, the best condition and the most , is neither to have great matters; it is a foolish thing to be greedy: nor on the other side to be in extremity. But a moderate and competent estate, such an estate as I have sometimes expressed, is like unto glass in the windows, that will be the best, which although it keeps out wind and weather, yet it keeps not out the light of the Sun, the prospect of heaven, such an estate that will keep a man from the injury of the world, that a man shall not be in want, as will keep out extremity: that I be not annoyed with extremity, is , and not so great an estate, as will keep out the sun of God's countenance, whereas a great estate may do it, it may make us covetous, and such a man is uncapable for godliness, untractable for the Ministry: A moderate estate is most desirable thing in the world.  
FINIS.