Tentations their nature, danger, cure. The third part: by Richard Capel, sometimes fellow of Magdalen Colledge in Oxford.

SECT. 2. That covetousnesse is a great sinne.

WE must bee convinced that covetousnesse, I meane that our covetousnesse is a vice: for it holds something of a vertue, of frugality, which is not to wast that which one hath:

and this makes us entertaine thoughts that it is no vice; and we often say that it is good to bee a little worldly: a little co∣vetousnesse we like well: which shewes that wee doe not in∣deed and in heart hold it to be a sinne. For if sinne be naught, a little of sinne cannot be good: as good say a little poyson were good, so it be not too much. And so we finde, that men will rate at their children for spending, and are ready to turne them out of doores, if they bee given unto wast: but if they be neere and pinching, then we like that too much; and I scarce know a man, who doth use to call upon his children that they spare not, save not. I know youth is rather ad∣dicted the other way, and is more subject to wast, and con∣sume, by reason that naturall heate is quicke, and active in them: and therefore indeed there is more feare, and danger, that they prove prodigall, and

turne wasters; and the more may bee said and done that way to youth: but the thing I presse is, that in case wee see our chil∣dren in their youth to begin to be covetous and worldly, wee call them good husbands, and are too glad to see it so, and are too much pleased with them for it: little doe they thinke that worldlinesse is a most guiltfull sinne in respect of God, and most hurtfull in respect of men. Harke what the Word saith of it, Ephes. 5. 5. It is idolatrie, and idolatrie is the first sinne of the first Table: It is the roote of all evills, 1 Tim. 6. 10. there is no evill but a worldly man will do it to save his purse. Thus David, Ps. 119. 36. Encline mine heart unto thy testimonies, and not un∣to covetousnesse: hee saith not, this or that testimonie, but (as including all the Lawes of God) he saith testimonies: to shew us, that covetousnesse drawes us a∣way, not from some onely, but

from all Gods Commandments So S. Paul, Where covetousnesse is, there are many lusts, 1 Tim. 6. 9. and many sorrows. 1 Tim. 6. 10. It drownes men in per∣dition and destruction, 1 Tim. 6. 9. And such a drowning the Greeke word signifies, as is al∣most past all hope and recovery; the bane of all society. Men cry out of it, because they would have none covetous, none rich but themselves. An hater hee is of mankind; c hee hates all poore, because they would beg some thing of him: and all rich, because they have riches, which he would have. A covetous man would have all that all have. Thus speakes a noble Father, Such believe not the Word, they trust neither God nor man. For he that trusts not God, cannot trust man. It robs God of that confidence wee should have in him, and dependance wee owe unto him: it turnes a man from all the Commandements. Hence

the Prophet David prayes God ••o turne his heart to his Com∣mandements, and not to cove∣••ousnesse, Psal. 119. 36. For not onely we ought not, but, as the phrase is, we cannot serve God and Mammon, Luk. 16. 13. It is impossible for any sinner (as a sinner) to enter into the King∣dome of Heaven, Matt. 19. 26. But there is somthing in it, that it is said to bee an unpossible thing for a rich man, that is, a rich covetous man, to enter into heaven: and perhaps this is thus delivered, because we do thinke that their riches will bee a meanes to bring them to hea∣ven. Therefore Christ, to re∣presse such conceits, saith, that it is not possible for a rich man to come to heaven. Who then (say the Desciples) can be sa∣ved? Who then! which shewes that they were sicke of this dis∣ease to think that if any went to heauen it were your rich men; dreaming that riches were

a good helpe that way. The•• had no wealth, and therefo•• were they more apt to admi•• them, as not feeling what forc•• in them, to rob God of his fl••¦wer, (his trust) which is due un∣to him from his creature: which Christ shews to be his meaning▪ when he adds what a hard thing it is to have riches, and not to trust in them. Wherefore it was an excellent prayer of that wis•• man, Prov. 30. 8, 9. Give mee neither poverty, nor riches, lest I bee full and deny thee. The danger (as he shewes) of pover∣ty was much; lest I be poore, and steale, and take the Name of God in vaine, either by denying the fact, or by opening the mouths of the wicked: but the danger of riches is more, lest (saith he) I deny thee, and say, who is the Lord? which is farre the greater offence of the two: to take the name of God in vaine is naught, but to deny God is farre worse. A conveni∣ent

estate betwixt famishing and surfeiting is best for the soule, as being that condition, which (as Aristotle sayes, and proves) is easiest of all to bee subject to, and moderated by the ••ules of Reason. The summe is, that we stand convinced by the Word and Spirit that covetous∣nesse is a foule vice; and that ••ur sparing more than needs, is (in us) covetousnesse, and that ••o spare more than needs, as well ••s to spend more than needs, will (as Solomon saith, Prov. 11. 24.) ••ring us to poverty, and to worse than poverty. Wherefore ••ake heed and beware of cove∣••ousnesse.

Lastly, the sinne is great be∣••ause the temptation is not ••reat. Such have not that to say ••or themselves which many o∣••her sinners have: l the com∣••lexion of the body helpes for∣ward other sinnes (at least ••en think so:) a sanguine sappy ••ody is thought to encline with

some force to the sinne of un∣cleannesse: such againe as are hot and dry of complexion, a•• most subject to choler, an•• Physicians are called and used to drive away the edge of these hu∣mors: and in these matters 'tis true that the manners of the minde doe much, ay too much follow the humors of the body▪ but now for covetousnesse, it holds little or nothing of the bo∣dy; and covetous men them∣selves do not thinke nor say that it is long of their complexion▪ and never yet did any goe to physicke for a pill to purge ou•• this covetous humour. Where∣fore it is only from the evill ha∣bit of the mind, and the depra∣ved complexion of the soule; wherefore this sinne is so much the more culpable, in that it is not at all under the nature o•• our body, but onely under th•• corrupt humour of our will. W•• have medicines to purge cho∣ler, and to purge melancholy▪

but none to purge covetous∣nesse: wherefore in this sinne the complexion of the body is onely a stander by, a meere loo∣ker on.

Notes

• c

  Chrys. in Matt. 26. hom. 81.
• l

  Chrys. in Matt. 26-hom 82.