No cross, no crown

by William Penn

CHAPTER XIII.

1. Avarice, the second capital lust, its definition and distinction.—2. It consists in a desire of unlawful things.—3. As in David's case about Uriah's wife.—4. Also Ahab's about Naboth's vineyard.—5. Next, in unlawful desires of lawful things.—6. Covetousness is a mark of false prophets.—7. A reproach to religion.—8. An enemy to government.—9. Treacherous.—10. Oppressive.—11. Judas an example.—12. So Simon Magus.—13. Lastly, in unprofitable hoarding of money.—14. The covetous man a common evil.—15. His hypocrisy.—16. Gold his god.—17. He is sparing, to death.—18. Is reproved by Christ and his followers.—19. Ananias' and Sapphira's sin and judgment.—20. William Tindall's discourse on that subject referred unto.—21. Peter Charron's testimony against it.—22. Abraham Cowley's witty and sharp satire upon it.

I. I am come to the second part of this discourse, which is avarice, or covetousness, an epidemic and a raging distemper in the world, attended with all the mischiefs that can make men miserable in themselves, and in society; so near akin to the foregoing evil, pride, that they are seldom apart: Liberality being almost as hateful to the proud, as to the covetous, I shall define it thus: Covetousness is the love of money or riches; (Ephes. v. 3, 5;) which, as the apostle hath it, "is the root of all evil." (1 Tim. vi. 9, 10.) It branches itself into these three parts: first, desiring of unlawful things; secondly, unlawfully desiring of lawful things; and lastly, hoarding up, or unprofitably withholding the benefit of them from the relief of private persons, or the public. I shall first deliver the sense of Scripture, and what examples are therein afforded against this impiety: and next, my own reasons, with some authorities from authors of credit. By which it will appear, that the working of the love of riches out of the hearts of people, is as much the business of the cross of Christ, as the rooting out of any one sin that man is fallen into.

II. And first, of desiring, or coveting of unlawful things: it is expressly forbidden by God himself, in the law He delivered to Moses upon Mount Sinai, for a rule to his people the Jews to walk by: "Thou shalt not covet," said God, "thy neighbour's house: thou shalt not covet thy neighbour's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything that is thy neighbour's." (Exodus, xx.) This God confirmed by thundering and lightnings, and other sensible solemnities, to strike the people with more awe in receiving and keeping of it, and to make the breach of these moral precepts more terrible to them. Micah complains in his time, "They covet fields, and take them by violence;" (Mic. ii. 2;) but their end was misery. Therefore was it said of old, "Woe to them that covet an evil covetousness:" this is to our point. We have many remarkable instances of this in Scripture; two of which I will briefly report.

III. David, though otherwise a good man, by unwatchfulness is taken; the beauty of Uriah's wife was too hard for him, being disarmed, and off from his spiritual watch. There was no dissuasive would do; Uriah must be put upon a desperate service, where it was great odds if he survived it. This was to hasten the unlawful satisfaction of his desires, by a way that looked not like direct murder. The contrivance took; Uriah is killed, and his wife is quickly David's. This interpreted David's covetousness. But went it off so? No, his pleasure soon turned to anguish and bitterness of spirit: his soul was overwhelmed with sorrow: the waves went over his head: (Psalm li. lxxvii. xlii. 7:) he was consumed within him: he was stuck in the mire and clay; he cried, he wept: yea, his eyes were as a fountain of tears. (Ibid. lxix. 2, 14.) Guiltiness was upon him, and he must be purged; his sins washed white as snow, that were as red as crimson, or he is undone for ever. His repentance prevailed: behold, what work this part of covetousness makes! What evil! What sorrow! O that the people of this covetousness would let the sense of David's sorrow sink deep into their souls, that they might come to David's salvation! Restore me, saith that good man: it seems he once knew a better state: yes, and this may teach the better sort to fear, and stand in awe too, lest they sin and fall. For David was taken at a disadvantage; he was off his watch, and gone from the cross; the law was not his lamp and light, at that instant; he was a wanderer from his safety, his strong tower, and so surprised: then and there it was the enemy met him, and vanquished him.

IV. The second instance is that of Naboth's vineyard: (1 Kings, xxi.:) it was coveted by Ahab and Jezebel: that, which led them to such an unlawful desire, found means to accomplish it. Naboth must die, for he would not sell it. To do it they accuse the innocent man of blasphemy, and find two knights of the post, sons of Belial, to evidence against him. Thus, in the name of God, and in show of pure zeal to his glory, Naboth must die; and accordingly was stoned to death. The news of which coming to Jezebel, she bid Ahab arise and take possession, for Naboth was dead. But God followed both of them with his fierce vengeance. "In the place where the dogs licked the blood of Naboth," said Elijah, in the name of the Lord, "shall dogs lick thy blood, even thine; and I will bring evil upon thee, and take away thy posterity;" and of Jezebel, his wife and partner in his covetousness and murder, he adds, "The dogs shall eat her flesh by the walls of Jezreel." Here is the infamy and punishment due to this part of covetousness. Let this deter those that desire unlawful things, the rights of others: for God that is just, will certainly repay such with interest in the end. But perhaps these are few; either that they do not, or dare not show it, because the law will bite if they do. But the next part hath company enough, that will yet exclaim against the iniquity of this part of covetousness; and by their seeming abhorrence of it, would excuse themselves of all guilt in the rest: let us consider that.

V. The next, and most common part of covetousness is the unlawful desire of lawful things; especially of riches. Money is lawful, but the love of it is the root of all evil. So riches are lawful, but they that pursue them, fall into divers temptations, snares, and lusts; He calls them uncertain, to show their folly and danger, that set their hearts upon them. Covetousness is hateful to God; he hath denounced great judgments upon those that are guilty of it. God charged it on Israel of old, as one of the reasons of his judgments; "For the iniquity of his covetousness," saith God, "was I wroth and smote him." (Isai. lvii. 17.) In another place, "Every one is given to covetousness, and from the prophet to the priest, every one dealeth falsely;" (Jer. vi. 13;) "therefore will I give their wives unto others, and their fields to them that shall inherit them." (Ibid. viii. 10.) In another place God complained thus: "But thine eyes and thine heart are not but for thy covetousness." (Chap. xxii. 17.) By Ezekiel, God renews and repeats his complaint against their covetousness: "And they come to thee as the people cometh, and sit before thee as my people: they hear thy words, but will not do them; with their mouths they show much love, but their heart goeth after their covetousness." (Ezek. xxxiii. 31.) Therefore God, in the choice of magistrates, made it part of their qualification, to hate covetousness; foreseeing the mischief that would follow to that society or government where covetous men were in power; that self would bias them, and they would seek their own ends at the cost of the public. David desired, that his heart might not incline to covetousness, but to the testimonies of his God. (Psalm cxix. 36.) And the wise man expressly tells us, that "he that hateth covetousness shall prolong his days:" (Prov. xxviii. 16:) making a curse to follow it. And it is by Luke charged upon the Pharisees as a mark of their wickedness: and Christ, in that evangelist, bids his followers "Take heed and beware of covetousness:" (Luke, xii. 15:) and he giveth a reason for it that carrieth a most excellent instruction in it; for, saith he, "a man's life consisteth not in the abundance of the things which he possesseth:" (Mark, vii. 21, 22:) but he goeth further; he joins covetousness with adultery, murder, and blasphemy. No wonder then if the apostle Paul is so liberal in his censure of this evil: he placeth it with all unrighteousness, to the Romans; to the Ephesians he writeth the like, adding, "Let not covetousness be so much as named among you:" (Rom. i. 29; Eph. v. 3:) and bids the Colossians mortify their members; (Col. iii. 5;) and names several sins, as fornication, uncleanness, and such like, but ends with covetousness: which, saith he, is idolatry. And we know there is not a greater offence against God: nay, this very apostle calls "the love of money the root of all evil;" "which," said he, "whilst some have coveted after, they have erred from the faith, and pierced themselves through with many sorrows. For they that will be rich, fall into temptation, and a snare, and many foolish and hurtful lusts. O man of God," saith he to his beloved friend Timothy, "flee these things, and follow after righteousness, faith, patience, and meekness," (1 Tim. vi. 9-11.)

VI. Peter was of the same mind; for he maketh covetousness to be one of the great marks of the false prophets and teachers that should arise among Christians, and by that they might know them, "who," saith he, "through covetousness shall with feigned words make merchandise of you." (2 Peter, ii. 3.) To conclude, therefore, the author to the Hebrews, at the end of his epistle, leaves this, with other things, not without great zeal and weight upon them: "Let," says he, "your conversation be without covetousness;" (Heb. xiii. 5;) he rests not in this generality, but goes on, "and be content with such things as ye have; for God hath said, I will never leave thee nor forsake thee." What then? Must we conclude that those who are not content, but seek to be rich, have forsaken God? The conclusion seems hard; but yet it is natural; for such, it is plain, are not content with what they have; they would have more: they covet to be rich, if they may: they live not with that dependence and regard to Providence to which they are exhorted, nor is godliness, with content, great gain to them.

VII. And truly it is a reproach to a man, especially to a religious man, that he knows not when he hath enough; when to leave off; when to be satisfied: that notwithstanding God sends him one plentiful season of grain after another, he is so far from making that the cause of withdrawing from the traffic of the world, that he makes it a reason for launching further into it; as if the more he hath, the more he may. He therefore reneweth his appetite, bestirs himself more than ever, that he may have a share in the scramble, while anything is to be got: this is as if cumber, not retirement; and gain, not content, were the duty and comfort of a Christian. O that this thing were better considered! for by not being so observable nor obnoxious to the law, as other vices are, there is more danger for want of that check. It is plain that most people strive not for substance, but for wealth. Some there be that love it strongly, and spend it liberally when they have got it. Though this be sinful, yet more commendable than to love money for money's sake; that is one of the basest passions the mind of man can be captivated with; a perfect lust; and a greater, and more soul-defiling one there is not in the whole catalogue of concupiscence. Which considered, should quicken people into a serious examination, how far this temptation of love of money hath entered them; and the rather because the steps it maketh into the mind, are almost insensible, which renders the danger greater. Thousands think themselves unconcerned in the caution, that yet are perfectly guilty of the evil. Now can it be otherwise, when those that have, from a low condition, acquired thousands, labour yet to advance, yea, double and treble those thousands; and that with the same care and contrivance by which they got them? Is this to live comfortably, or to be rich? Do we not see how early they rise; how late they go to bed? How full of the change, the shop, the warehouse, the custom-house; of bills, bonds, charter-parties, &c. they are? Running up and down, as if it were to save the life of a condemned innocent. An insatiable lust, and therein ungrateful to God, as well as hurtful to men, who giveth it to them to use, and not to love: that is, the abuse. And if this care, contrivance, and industry, and that continually, be not from the love of money in those that have ten times more than they began with, and much more than they spend or need, I know not what testimony man can give of his love for anything.