I add, that this care is vain, and that in divers respects: For first, he that loveth filuer shall not be satisfied with silver; and besides, after all his travel, his earthly riches will perish while he looks on; or if they do continue, he must not continue with them: for as he came forth of his mothers belly so shall he return, naked, to go as he came: he shall carry away nothing of all his labour; in all points as he came so shall he go, and then what profit hath he that hath travelled for the wind? I say inclining the soul, to take in the lowest degree of covetousness: for some have their hearts and eyes, and hands, and tongues, all exercised in it, 2 P••. 2. 14. Now others are only secretly drawn with it, and infected with the daily inclinations to it. I add, for his own private good, to note the end of covetousness: for if ⟨p. 333⟩he sought these things only for Gods glory, or the good of the Church, it were to be allowed. The last thing in the definition, is, to the singular detriment of the soul; for many are the vile effects of covetousness: First, it infatuates a man, and makes him without understanding, Isaiah 56. 11. Prou. 28. 16. Secondly, it leaves a man in continual danger to err from the faith, 1 Tim. 6. 10. Thirdly, it is the root of all evil, it draws a man to many a sin, as we see here in Judas; and seldom is covetousness mentioned in the Scripture, but some vile sin or other is joined with it. Fourthly, it angereth and vexeth God exceedingly, especially when men are exercised in it, Isaiah 57. 17. Ezech. 22. 13. Jer. 6. 13. besides temporal judgements, it causeth the damnation of the soul in hell, Ephes. 5. 5, 6. and therefore it should not be so much as named amongst Christians, Ephes. 5. 3. And as covetousness ought to be avoided by all men, so especially by Ministers: Covetousness in them is very abominable and pernicious; the Prophet calls such Ministers greedy dogs, Isaiah 56. 11.
I adde, that this care is vaine, and that in diuers respects: For first, he that loueth filuer shall not be satisfied with siluer; and besides, after all his trauell, his earthly riches will perish while he lookes on; or if they doe continue, he must not continue with them: for as he came forth of his mothers belly so shall he returne, naked, to goe as he came: he shall carry away nothing of all his labour; in all points as he came so shall he goe, and then what profit hath he that hath trauelled for the winde? I say inclining the soule, to take in the lowest degree of couetousnesse: for some haue their hearts and eyes, and hands, and tongues, all exercised in it, 2 P••. 2. 14. Now others are only secretly drawne with it, and infected with the daily inclinations to it. I adde, for his owne priuate good, to note the end of couetousnesse: for if ⟨p. 333⟩he sought these things only for Gods glory, or the good of the Church, it were to be allowed. The last thing in the definition, is, to the singular detriment of the soule; for many are the vile effects of couetousnesse: First, it infatuates a man, and makes him without vnderstanding, Esay 56. 11. Prou. 28. 16. Secondly, it leaues a man in continuall danger to erre from the faith, 1 Tim. 6. 10. Thirdly, it is the root of all euill, it drawes a man to many a sinne, as we see here in Iudas; and seldome is couetousnesse mentioned in the Scripture, but some vile sinne or other is ioyned with it. Fourthly, it angreth and vexeth God exceedingly, especially when men are exercised in it, Esay 57. 17. Ezech. 22. 13. Ier. 6. 13. besides temporall iudgements, it causeth the damnation of the soule in hell, Ephes. 5. 5, 6. and therefore it should not be so much as named amongst Christians, Ephes. 5. 3. And as couetousnesse ought to be auoided by all men, so especially by Ministers: Couetousnesse in them is very abominable and pernicious; the Prophet cals such Ministers greedy dogs, Esay 56. 11.
