## Of the Nature of Covetousness Covetousness is an immoderate desire of riches. The apostle implies as much under this phrase, boulomenoi ploutein ‘they that will be rich’, 1 Timothy 6:9; under that word ‘will’, a desire (and that unsatiable desire) is comprised. The notation of both the words before mentioned, namely, ‘love of silver’ and ‘desire of having more’, do demonstrate that covetousness consists in a desire. Desire of riches is not simply covetousness, for a man may lawfully pray for them. So much is intended in the fourth petition [of the Lord’s Prayer]. Now what a man may pray for, he may desire with the same limitations as he may pray for it. Therefore it is an immoderate desire: that is, when a man is not content with that portion which God by his providence in a lawful and warrantable course does afford unto him, but (according to the apostle's phrase) he will be rich; he will have more than God allows him in a fair way; and if he cannot otherwise get more, he will be discontent. The general object of covetousness is riches. Under this word all the commodities of this world are comprised and withal abundance of them, yea, more than is necessary. Things necessary may be desired, but not superfluity, Proverbs 30:8. This sin is especially in the heart. One may have little, and yet be covetous; and one may be rich, and yet free from covetousness.
## Of the Practice of Covetousness in Getting Wealth
Covetousness is practiced three ways:
1. In getting.
2. In keeping.
3. In spending what a man hath.
When wealth is gotten unconscionably or immoderately, it is a sign of a
covetous heart. That is said to be unconscionably gotten which is gotten against
any duty whereunto conscience is bound, as:
1. Against any particular precept. Therein Achan covetously transgressed,
Joshua 7:21.
2. Against piety; as they which buy and sell on the Sabbath Day for gain,
Nehemiah 13:16.
3. Against justice; as Ahab, who by Naboth's unjust death got his
vineyard, 1 Kings 21:19.
4. Against charity; as the rich man that took the poor man's sheep to
entertain his friend, 2 Samuel 12:6.
5. Against equity; as Gehazi, who got that which his master refused, 2
Kings 5:20.
6. Against truth; as Ananias and Sapphira with a lie kept back part of that
which was devoted to the church, Acts 5:2.
7. Against all these; which was Judas his sin in betraying his Master for
thirty pieces of silver, Matthew 26:15.
Whatsoever is by force or fraud, by stealing, lying, or any other indirect
course gotten, is an effect of covetousness. It argues an over-greedy desire. If it
were not so, no means would be used but that which is lawful; and in the use of
them men would depend on God, and be content with that portion which he by
his providence affords them.
An immoderate getting is when men spend their wit, pains, and time in
getting the goods of this world, and rather than fail, lose their meal's meat, and
sleep, and other refreshments, yea, and neglect the means of getting heavenly
treasure: they are only and wholly for the things of this world. If spiritual and
temporal blessings cannot stand together, temporals shall be preferred and
spiritual neglected: as the Gadarenes, for fear of losing more swine, prayed
Christ to depart from their coast, Mark 5:17; and they who, for their farm and
oxen's sake, refused to come to the Lord's supper, Luke 14:18, etc.
## Of the Practice of Covetousness in Keeping Wealth
Covetousness in keeping wealth is practiced two ways:
1. When men hoard up all that they can, though they have enough for the
present, yet fearing want [lack] for the future, treasure up whatsoever
they can get. So did the rich fool in the Gospel. His ground bearing fruit
plentifully, his mind was presently set upon enlarging his barns to lay up
for many years to come, Luke 12, etc. The wise man does set out this
covetous practice, ‘There is one alone, and there is not a second; yea, he
has neither child nor brother: yet is there no end of all his labor; neither is
his eye satisfied with riches,' Ecclesiastes 4:8. These are they that take thought for
the morrow; that is, cark and care for the future time, which Christ
expressly forbids, Matthew 6:34. They think that whosoever want [lack], they
will not.
2. When men hoard up only for themselves, they care not what treasure
for the future the commonwealth or the church has against times of need
and trial, nor do they care for the flock of the poor.
## Of the Practice of Covetousness in Spending
A covetous practice in spending is manifested two ways:
1. By spending too sparingly and too niggardly in all things, as when men
live under their degree and place, when they regard not decency in
apparel or other like things, when they afford not necessaries to
themselves or to those that are under their charge: these are pinch-pennies.
Thus does the wise man set out such a one, 'A man to whom God has
given riches, wealth, and honor, so that he wants nothing for his soul of all
that he desires: yet God gives him not power to eat thereof,' Ecclesiastes 6:2.
2. By being too prodigal in some things, as in housekeeping, in apparel, in
their pleasures on themselves, wives, and children, but are too straithanded in all works of charity, and in contributions to church and state.
Nabal was such a one. He made a feast in his house 'like the feast of a
king,' but yet refused to refresh David's soldiers in their necessity with
any part of his provision, 1 Samuel 25:11,36. And such a one was Dives [the
rich man]; he 'clothed himself in purple and fine linen, and fared
sumptuously every day,' yet refused to feed Lazarus with the crumbs that
fell from his table, Luke 16:19, etc. These may be counted pound-prodigal,
and penny-covetous.
## Of the Heinousness of Covetousness
There are many circumstances concerning covetousness which do much
aggravate the heinousness thereof, for:
1. It is a deceiving sin; it blinds the understanding and corrupts the
judgment in a main point of happiness: for the covetous man 'makes gold
his hope, and fine gold his confidence,' Job 31:24. This is further manifest
by the titles that are usually given to it, as 'substance,' and 'goods.' They
who get much wealth are said to be made for ever; and they who lose
much, to be undone for ever. The rich man, when his corn exceedingly
increased, thus said to his soul, 'Soul, you have many goods laid up for
many years; take your ease, eat, drink, and be merry,' Luke 12:19. Upon
this conceit of happiness, wealth so steals away a man's heart, and so
inflames his affections, as he makes his god. Justly therefore is a covetous
person called an idolater, Ephesians 5:5; and covetousness idolatry, Colossians 3:5.
2. It is an unsatiable sin. 'He that loves silver shall not be satisfied with
silver; nor he that loves abundance with increase,' Ecclesiastes 5:10. In this
respect covetousness is like a dropsy, which increases thirst by much
drinking; and like a fire, which by addition of fuel is the more fierce. The
desire of a covetous man arises from abundance, and in that respect is
unnatural; for nature is satisfied with sufficiency. Hunger and thirst cease
when a man has eaten and drunk that which is sufficient.
3. It is a galling sin; it works a continual vexation, and takes away all the
comforts of this life. The apostle says, that 'they which covet after money,
pierce themselves through with many sorrows,' 1 Timothy 6:10. There is a
threefold woe that accompanies covetousness: 1. A woe of labor and toil
in getting wealth; 2. A woe of care and trouble in keeping it; 3. A woe of
grief and anguish in parting with it. Nothing makes death more
unwelcome than a covetous desire of the things of this world.
4. It is an ensnaring sin. 'They that will be rich, fall into temptation and a
snare,' 1 Timothy 6:9. Wealth, as it is a bait to allure men to snap thereat, so it
is a snare fast to hold them, and a hook to pull them down to perdition.
'How hardly shall they that have riches enter into the kingdom of God!'
Mark 10:23. This snare kept the farmers from the wedding feast, Luke 14:18,19. It keeps many from the word; yea, it steals away the heart of
those that come to the word; for 'their heart goes after their covetousness,'
Ezekiel 33:31.
5. It is a mother sin. 'The love of money is the root of all evil,' 1 Timothy 6:10.
Fitly therefore does the prophet thus style it 'evil covetousness,' Habakkuk 2:9.
There is no evil which a covetous man will forbear. His covetousness puts
him on to all evil. It is a root of impiety. It draws the heart from God, so
as there can be no true love nor fear of God in a covetous heart. It makes a
man be of that religion which is professed in the place where he lives,
though it be palpable idolatry. A covetous man can swallow all manner of
oaths, yea, and perjury itself. For gain he will profane the Sabbath. It
makes inferiors purloin from their superiors, and superiors to neglect their
inferiors. It is a cause of much rebellion, of many treasons, murders, thefts,
robberies, deceit, lying, false witness, breach of promise, and what not.
6. It is a growing sin. The longer men live in the world, the more
covetous they use to be after the world. Old men are commonly the most
covetous. Herein it differs from other violent sins, which by age abate in
their violence.
7. It is a devouring sin. 'The deceitfulness of riches choke the word,' Matthew 13:22. Covetousness is like Pharaoh's lean cows, 'which did eat up the fat
cows; and when they had eaten them up, it could not be known that they
had eaten them; but they were still as ill-favored as at the beginning,' Genesis 12:20,21.
8. It is a crying sin. 'The cries of them which are oppressed' by covetous
persons 'enter into the ears of the Lord.' Hereupon an apostle bids them
'weep and howl,' James 5:1, etc. Covetousness causes a curse from man
and God. 'He that withholds corn' (as the covetous man will when he can),
'the people shall curse him.' As for God's curse, 'the wrath of God comes
upon men because of these things,' Ephesians 5:5,6. The apostle reckons
'covetous persons' among those that 'shall not inherit the kingdom of
God,' 1 Corinthians 6:10.
## Of Remedies Against Covetousness
For preventing or redressing covetousness, these rules following are to be
observed. The judgment must rightly be informed in these two points: (1) In the
nature of true happiness. (2) In the vanity and deceitfulness of riches. Many
learned men lack this point of understanding.
1. It is the blindness of a man's mind that makes him place a kind of
happiness in the things of this world, whereby he is brought even to coat
upon them. If therefore we shall be rightly instructed that happiness
consists in matters of another kind than this world affords, and that the
things of this world are so vain as they can afford no solid comfort to a
man, especially in spiritual distress, and so uncertain as they may
suddenly be taken away from men, or men from them, surely their
immoderate desire of riches could not be but much allayed. He that said,
“There be many that say, ‘Who will show us any good?’ O Lord, lift You
up the light of your countenance upon us,” Psalms 4:6, well discerned the
difference between earthly and heavenly blessings. So did he who said,
'Riches profit not in the day of wrath; but righteousness delivers from
death,' Proverbs 11:4.
2. The will and heart of man must follow the judgment well informed,
and raise themselves up to that sphere where true happiness rests. 'Set
your affection on things above, not on things on the earth,' Colossians 3:2. This
will keep the heart from coating on things below; for 'where your treasure
is, there will your heart be also,' Matthew 6:21. A beast which is feeding in fair
and fresh pasture will not stray into a bare and barren heath; much less
will an understanding man, that finds the sweetness of spiritual and
heavenly blessings, feed upon earthly trash. This made Paul account all
outward things but dung, because his heart had tasted of the sweetness of
Christ, Philippians 3:8, etc.
3. A man's confidence must be placed on God and his providence. God's
providence is an overflowing and ever-flowing fountain. The richest
treasures of men may be exhausted; God's cannot be. Be therefore fully
resolved of this, that 'God will provide,' Genesis 22:8. This casting of our care
on God's providence is much pressed in Scripture, as Psalms 55:22; 1 Peter 5:7;
Matthew 6:25,26, etc. By experience we see how children depend on their
parents' providence. Should not we much more on our heavenly Father?
This resting upon God's providence is the more to be pressed in this case,
because nothing makes men more to misplace their confidence than riches.
'The rich man's wealth is his strong city,' Proverbs 10:15.
4. Our appetite or desire of riches must be moderate. Herein be of his
mind who thus prayed, 'Give me neither poverty nor riches; feed me with
food convenient for me,' Proverbs 30:8. This is the main scope of the fourth
petition, Matthew 6:11. Be content, therefore, with that portion which God
gives you, and be persuaded it is best for you. This lesson had Paul well
learned, Philippians 4:11. Contentedness and covetousness are directly opposite,
as light and darkness. The apostle here in this text opposes them.
5. We must pray against covetousness, as he who said, 'Incline my heart
unto your testimonies, and not to covetousness,' Psalms 119:36. We ought the
rather to pray to God against it, because it is a hereditary disease, and in
that respect the more hardly cured. It was one of Christ's greatest miracles
to cure one that was born blind, John 9:32.
## Of Well-Using Abundance
In case God by his providence give abundance, as he gave to many of the
patriarchs, to Job, David, Solomon, and others, great care must be taken about
well-using the same. For that end let these rules following be observed. Some of
them are negative and some affirmative.
Negative rules are such as these:
1. 'Abuse not the world,' 1 Corinthians 7:31. By the world is meant the things of
the world: all manner of earthly commodities. These are abused when
they are esteemed above that for which they were given: when they are
preferred before spiritual and heavenly things.
2. 'Set not your heart on riches if they increase, Psalms 62:10. Delight not too
much in them.
3. 'Trust not in uncertain riches,' 1 Timothy 6:17. Do not so place your
confidence on them, as if happiness were to be found in them.
4. 'Let not the rich man glory in his riches,' Jeremiah 9:23, nor be puffed up by
them. There is nothing in them to make a man proud of them.
5. Let not your wealth move you to scorn the poor. This is it which an
apostle taxes in rich men, saying: 'You have despised the poor,' James 2:6.
6. Let them not occasion you to oppress others. The foresaid apostle
implies that rich men are prone here unto, where he says, 'Do not the rich
oppress you?' James 2:6. The rich man that took his poor neighbor's lamb,
to entertain a traveller, oppressed him, 2 Samuel 13:4.
Affirmative rules are such as these:
1. 'Honor the Lord with your substance,' Proverbs 3:9. So order the goods of
this world which God gives you, as with them you may maintain the
service of God and promote piety.
2. Be 'rich in good works,' 1 Timothy 6:18. According to the abundance which
God has given you, abound in works of charity. He that had five talents
gained thereby five other talents, Matthew 25:20.
3. 'Make friends of your riches,' Luke 16:9. They are made friends when
they are so used as they may be evidences, and thereby give testimony of
our piety, charity, justice, and other like graces.
4. Seriously and frequently meditate on the account that men are to give
of using their wealth. We are not lords of our riches, but stewards; and a
steward must give an account of his stewardship, Luke 16:2. That which
the wise man says to the young man, may be applied to a rich man, 'For
all these things God will bring you into judgment,' Ecclesiastes 11:9.
5. Be ready to let go whatsoever God shall be pleased to take away. Of
this mind was he who, when he had lost all that he had, thus said, 'The
Lord gave, and the Lord has taken away: blessed be the name of the Lord,'
Job 1:21.
6. Trust in the Lord. This advice does the apostle give to rich men, 1 Timothy 6:17, for this very end: to draw them from trusting in riches. He does
therefore thus infer the one upon the other, 'Trust not in uncertain riches,
but in the living Lord.'
## Of Examination of a Man's Self About Covetousness
Covetousness being such a sin as has been declared, in the nature, practice,
and heinousness of it, it nearly concerns every Christian to consider how far it
has seized on him, and how guilty he stands thereof. This duty lies on every one
in these especial respects:
1. Covetousness does especially consist in the inward desire of a man,
which is best known to himself. A man's desire is one of the things of a
man which no man knows, 'save the spirit of man which is in him,' 1 Corinthians 2:11.
2. It is so hereditary a disease, as no man is altogether free from it. It will
in some degree or other be found in the best, if they thoroughly sift
themselves. Certainly he found himself addicted thereto who thus prayed
to God, 'Incline my heart unto your testimonies, and not to covetousness,'
Psalms 119:36; yet he was 'a man after God's own heart,' Acts 13:22.
3. It is so deceiving a sin, covering itself under the veil of prudence,
providence, good husbandry, thriftiness, harmlessness, and sundry other
presences, as if it be not thoroughly examined, it will hardly be discerned.
4. It is so eating, fretting, and consuming a sin, as if it be not searched out,
but suffered to lurk and grow, it may prove like the thorns which soak out
the heart of the earth, and make the seed fruitless, Matthew 13:22. The heart of
many that frequent the word 'goes after their covetousness,' Ezekiel 33:31.
This covetousness in the heart of a professor may prove like the wild
gourds that were put into the pot of pottage, 2 Kings 4:39,40; and like that
accursed thing that was by Achan brought into the camp of the Israelites,
Joshua 7:11.
5. Many, for want of thorough trying of themselves in this case, think
better of themselves than there is cause. The Pharisees were covetous, yet
they thought too highly of themselves, Luke 16:14,15,18.
## Of Rules to Find Out Covetousness
It is in vain for any to search after that which he knows not how to find
out. God himself having exhorted Joshua and the elders of Israel to search out
the accursed thing that was hid in the camp, gave him advice and direction how
to do it, Joshua 7:13,14. I hold it meet, therefore, here to add a direction.
1. Observe the inward wishes of your heart. If they be especially for the
things of this world, they argue a covetous disposition. Covetousness is
styled 'the lust of the eye,' 1 John 2:16; that is, an inward inordinate desire
arising from the sight of such and such a thing, Joshua 7:21. Many things
may be seen which are not desired, but if desired, and that inordinately,
there is covetousness.
2. In things which differ, mark what is preferred. If earthly things be
preferred before heavenly, temporal before spiritual, that disposition is
covetous. Such was the disposition of those who are invited to the king's
supper, and refused to go, Luke 14:18, etc., and the disposition of the
Gadarenes, Mark 5:17.
3. In the means of getting, consider whether they be just and right, or no;
for all unjust and undue ways of getting, arise from covetousness. A mind
free from it will rest content with that portion which by the divine
providence shall be allotted, Jeremiah 22:17; Micah 2:12.
4. Compare with the stint which you first set to yourself, the issue that
follows. If upon the obtaining of the first desire, a man remain unsatisfied,
and his desire be more and more enlarged, he has a covetous heart. For
example, a poor man thinks if he could get ten shillings a week, it would
serve his turn; he has it, but then he desires ten shillings a day; he has that
also, yet is not satisfied; from shillings his desire arises to pounds, and yet
is not satisfied. These are such of whom the prophet thus speaks, 'Woe
unto them that join house to house, that lay field to field, till there be no
place, that they may be placed alone in the midst of the earth,' Isaiah 5:8.
Such a one is said to 'enlarge his desire as hell,' Habakkuk 2:5.
5. Well weigh the effects of your desire of riches. If thoughts thereupon
break your sleep and care thereabouts consume your flesh, and labor and
toil therein take up all your time, and impair health and strength, that
desire is immoderate: it is plain covetousness, Ecclesiastes 2:23 and 5:12. This
argues a greediness after 'filthy lucre,' as the apostle terms it, 1 Timothy 3:3.
6. Take notice of your disposition in hoarding up and keeping wealth and
sparing to spend it; for covetousness consists as much (if not more) in
keeping as in getting. The rich man in the parable herein especially
manifested his covetousness, Luke 12:19. The Lord, therefore, for
avoiding covetousness, forbids from laying up treasures on earth, Matthew 6:19.
7. Observe your manner of spending. If it be too sparingly, niggardly,
and basely, if under your degree and means, if against health and strength
in general, not affording what is needful thereunto; or against special
occasions, not affording physic or other requisites in sickness, or help of
surgery in case of wounds, sores, or other maladies; or against the charge
that belongs unto you, as wife, children, servants, kindred, and neighbors;
or against the duty and due which you owe to the poor, state, and church;
or in what you do in any of the foresaid kinds, you do perforce so as
otherwise you would not of it, surely this kind of spending savors rank of
covetousness, Ecclesiastes 4:18.
## Of Over-Rash Censuring Others of Covetousness
Covetousness being a heinous sin and exceedingly disgraceful to the
profession of the true faith, we ought to be very tender about laying it to the
charge of professors. It cannot be denied but that many professors are too guilty
thereof: yet withal it cannot be denied but that many others are too rash in
censuring professors. It may be that to lay covetousness to one's charge will not
bear an action in our courts of justice, but in God's court of justice it may prove a
matter of condemnation.
Men may more safely judge themselves hereabouts than others. For
covetousness is an inward inordinate desire; and a man may better know the
kind and qualification of his own desire than of others, 1 Corinthians 2:11.
The grounds which, ordinarily, men have of judging professors is
suspicion or surmise, to which the apostle gives this attribute: 'evil,' 1 Timothy 6:4;
for surmises are evil in their quality, and in their effects. Ordinary surmises are
such as these:
1. Such a man is very industrious and painful in his calling: he rises early;
he sits up late. Answer: It may be that a good conscience about
employing and improving his talent to the best advantage he can puts him
on to that diligence, and not covetousness.
2. He lives not according to his estate, but much under it. Answer: You
may surmise his estate to be greater than it is. Do you know all his losses,
all his debts, his manifold charges, and several ways of laying out?
3. He is not liberal to the poor. Answer: He may be prudent in well
ordering his charity; and conscionable in observing this rule of Christ,
'When you do alms, let not your left hand know what your right hand
does,' Matthew 6:3.
4. He lays up much. Answer: You cannot tell what part of his estate he
lays up, nor to what ends. The apostle prescribes it as a duty belonging to
parents to lay up for their children, 2 Corinthians 12:14.
## Of Contentedness. What It Is. Contentedness is a satisfaction of the mind concerning the sufficiency and fitness of one's present condition. This general matter of contentedness, a satisfaction of mind, does not only put a distinguishing difference between contentedness and covetousness, but also shows that they are diametrically contrary one to another: for a covetous mind is never satisfied with any estate: and a contented mind is never unsatisfied with any. This satisfaction is accustomed to accompany such things as God bestows on such as He takes special care of. Such persons having long life are satisfied therewith. God with the blessing gives satisfaction, Psalms 91:16. 'The meek shall eat and be satisfied,' Psalms 22:26. God 'will satisfy the poor with bread,' Psalms 132:15. When God promises to send corn, wine, and oil as a blessing, it is added, 'you shall be satisfied therewith,' Joel 2:19,26. This satisfaction is said to be of the mind, to show that it extends itself as far as covetousness does; which is an inward inordinate desire of the mind. A contented person does not only forbear outward indirect courses of getting more and more; but does also restrain the motions of his mind or soul, from desiring more than God is willing to allot unto him. The sufficiency mentioned in the description has not reference to any set quantity or measure which the contented person propounds to himself; but only to the wise providence of God, who does give to every one of his what is sufficient for him: answerably a contented person so accounts his own estate, and is satisfied. She that made this answer, to him that would have spoken to the captain of the host for some reward to her, 'I dwell among mine own people,' was such a contented one, 2 Kings 4:13. This word fitness is added, to show that contentedness extends itself not only to the things which are needful for man's livelihood, as food and raiment, 1 Timothy 6:8, but also to the several estates s hereunto man is subject: as of peace and trouble, ease and pain, honor and dishonor, prosperity and adversity. Contentedness makes a man account that estate, be it joyous or grievous, whereunto God brings him, to be the fittest and seasonablest for him. The present condition wherewith a contented mind is limited in this text admits a double reference. One to the time past: wherein though his condition has been better, yet he repines not at the alteration thereof. The other reference is to the time to come: wherein though he have never so great hope of bettering himself, yet for the present he remains content with his present condition.