2. As for the measure which is to be kept in the increasing of our goods, it is hard to determine it, yet sure folks are not left to gather as much as they may even by lawful means attain ⟨p. 414⟩to, having no bound set to their desires, designs, and endeavours, but adding one thing to another, till they be, as it were, alone in the earth, which is reproved Isa. 5.8. Hab. 2.9. This boundlessness, alas! haunteth and attendeth too many, and hath never satisfaction. Agur found there was an excess in riches to be prayed against, as well as poverty, otherwise he durst not so have prayed: It is with riches as with meat and drink, competency is good, but excess surfeiteth and loadeth, Luke 21.34. Hab. 2.6. We conceive these generals may be laid down here, 1. What may conduce for the ends aforesaid, and is necessary, convenient, and honest; that men may aim at, and no further is needful. 2. Riches not being promised, but only what is convenient, and our endeavours being commanded only for things honest; this indeed may be aimed at, but a man should not intend to attain to any thing beyond what he hath a promise or command for: The promise is, he shall not want any good thing, Psal. 34.10. and 84.11. which is indeed broad enough, and may in some respect be extended even to the command for things honest, whereof we have spoken; see Heb. 13.5, 6. where, in the Greek (to guard the hearts of the people of God against covetousness, and to fortify against all fears of wanting what is necessary and competent) there is a five-fold negative in the promise, I will not, not, leave thee, neither, not, not, will I forsake thee, [Greek or Hebrew]—3. A man may aim and endeavour to be as rich as he may warrantably pray to be, but no more; and his prayers are guided partly by the promises, and by the commands, Give us this day our daily bread— and partly by the Saints approved examples, as that of Agurs, Give me neither poverty nor riches, Prov. 30.7, 8. 4. The measure may be judged of, and tried by this general, to wit, if the omitting of such a thing hath the just ground of a challenge in it, a man must think it his duty to aim at that, and his sin, if he should not, and it is not his inclination or affection that must guide him here; now men vvill be challenged in their conscience for not aiming at competency, but not for not seeking to be rich;
2. As for the measure which is to be kept in the increasing of our goods, it is hard to determine it, yet sure folks are not left to gather as much as they may even by lawful means attain ⟨p. 414⟩to, having no bound set to their desires, designs, and indeavours, but adding one thing to another, till they be, as it were, alone in the earth, which is reproved Isa. 5.8. Hab. 2.9. This boundlesness, alas! haunteth and attendeth too many, and hath never satisfaction. Agur found there was an excess in riches to be prayed against, as vvell as poverty, otherwayes he durst not so have prayed: It is with riches as with meat and drink, competencie is good, but excess surfetteth and loadeth, Luke 21.34. Hab. 2.6. We conceive these generals may be laid dovvn here, 1. What may conduce for the ends aforesaid, and is necessary, convenient, and honest; that men may aim at, and no further is needful. 2. Riches not being promised, but only vvhat is convenient, and our endeavours being commanded only for things honest; this indeed may be aimed at, but a man should not intend to attain to any thing beyond vvhat he hath a promise or command for: The promise is, he shall not want any good thing, Psal. 34.10. and 84.11. vvhich is indeed broad enough, and may in some respect be extended even to the command for things honest, vvhereof vve have spoken; see Heb. 13.5, 6. vvhere, in the Greek (to guard the hearts of the people of God against covetousness, and to fortifie against all fears of vvanting vvhat is necessary and competent) there is a five-fold negative in the promise, I will not, not, leave thee, neither, not, not, will I forsake thee, 〈non-Latin alphabet〉—3. A man may aim and endeavour to be as rich as he may vvarrantably pray to be, but no more; and his prayers are guided partly by the promises, and by the commands, Give us this day our daily bread— and partly by the Saints approved examples, as that of Agurs, Give me neither poverty nor riches, Prov. 30.7, 8. 4. The measure may be judged of, and tryed by this general, to vvit, if the omitting of such a thing hath the just ground of a challenge in it, a man must think it his duty to aim at that, and his sin, if he should not, and it is not his inclination or affection that must guide him here; novv men vvill be challenged in their conscience for not aiming at competencie, but not for not seeking to be rich;
