The rule of faith, or, An exposition of the Apostles Creed so handled as…

2. For instruction: and so all men from hence should learn to beware of covetousness; if they do not; that which undid Judas will undo them. Now that men may both discern what covetousness is, and what reason they have to avoid it, I will briefly define covetousness. Covetousness is a spiritual disease in the heart of man, arising from Nature, corrupted and ensnared by Satan and the world, inclining the soul to an immoderate (yet vain) care after earthly things, for his own private good, to the singular detriment of the soul. I call covetousness a disease, because it hath such a privation, as hath not only want of virtue and happiness, but a disposition to evil and painful disquietness: and so Solomon calls it an evil sickness. I say it is a spiritual disease, to awaken covetous persons, for that imports it is hard to be cured: no medicine but the blood of Christ can heal it; and it is the worse, because it is not felt of the most, but hated only in the name of it. The subject of the disease is the heart of man, there is the seat of it, and therefore Saint Mark adds covetousness to those vices Saint Matthew had said did defile a man, Mark. 7. 22. Matth. 15. The internal efficient cause of this sin is Nature corrupted: it had need to be looked to, because it is a disease the Nature of man is apt to be infected withal. Yet I say Nature corrupted, for Nature it self is content with a little. The outward causes are the devil and the world: A covetous heart is never without the devil in it, or not for any long time; and therefore the text notes, that upon the stirring or fits of this disease in Judas, the devil entered into him. The world also by variety of baits and objects excites ⟨p. 332⟩this disease. The form of this sin lieth in the inclination of the soul to an immoderate and confident care of earthly things. I make earthly things the object, because it were a great virtue to covet spiritual things, 1 Cor. 14. I say immoderate, because honest labour and desire after necessary things is not condemned: and care is immoderate, when it hath any of these signs following, all which are evident signs of covetousness.

2. For instruction: and so all men from hence should learne to beware of couerousnesse; if they doe not; that which vndid Iudas will vndoe them. Now that men may both discerne what couetousnesse is, and what reason they haue to auoid it, I will briefly define couetousnesse. Couetousnesse is a spirituall disease in the heart of man, arising from Nature, corrupted and insnared by Satan and the world, inclining the soule to an immoderate (yet vaine) care after earthly things, for his owne priuate good, to the singular detriment of the soule. I call couetousnesse a disease, because it hath such a priuation, as hath not only want of vertue and happinesse, but a disposition to euill and painfull disquietnesse: and so Solomon cals it an euill sicknesse. I say it is a spirituall disease, to awaken couetous persons, for that imports it is hard to be cured: no medicine but the bloud of Christ can heale it; and it is the worse, because it is not felt of the most, but hated only in the name of it. The subiect of the disease is the heart of man, there is the seat of it, and therefore Saint Marke addes couetousnesse to those vices Saint Matthew had said did defile a man,