Commentary on 2 Peter, Commentary on 2 Peter volume 2 · Chapter 2 · Verse 14

Commentary on 2 Peter · Commentary on 2 Peter volume 2 · Chapter 2 · Verse 14

p. 8932 PET. 2.14.

Having eyes full of adultery, and that cannot ceaſe from ſinne, beguiling unstable ſoules: they have an heart exerciſed with covetous practices: curſed children:

LOng and late I am got out of that troubleſome Labyrinth: and now like a traveller that hath ſpent ſome time in a bad countrey, where the conditions of the people diſpleaſe him, he embarques himſelfe, and ho…ſeth ſailes for another coaſt, hoping to ſpeed better: and yet alas, findes his progreſſe from bad to worſe. So where am I now landed? Is the climate more temperate, are the Inhabitants more civill, am I contented in my change? No, I have left the Sybarites, and lighted upon the Cannibals; I am come (with Lot) from Egypt unto Sodome: from a knot of looſe companions, to a rabble of adulterers. Before I found a land of deceivers, now I am fallen upon a land of adulterers: Ier 9.5. Ier. 23.10.Jer 9:5Jer 23:10thus is the matter well mended: The ſixt Commandement forbids to kill; the ſeventh, to commit adultery; the eight, to ſteale: a mans life is more precious than his wife, his wife than his goods. So the Apoſtles argument riſeth à minore ad majus: before they did but coozen men of their purſes, now of their Spouſes.

Having eyes full of adultery.] The Theame riſeth in full ſtrength to the condemnation of Adultery. For the particulars, wee may compare them to a Hun…ing: theſe graceleſſe deceivers being granted the Huntſmen, we have three occurrences. Firſt, The hounds be their eyes. Secondly, the beaſt they hunt after, is the whore; for ſo is the word originally, the adultereſſe. Thirdly, the game is purſued, the dogs are at full cry; their eyes be full of adultery. Before I uncouple the hounds, or examine the particulars, let mee ſay ſomething to the matter in generall. And that not much, becauſe I have formerly handled this argument. It is a conquering ſinne, a coozening ſinne, a commanding ſinne, and a condemning ſinne.

1 It is a conquering ſinne, for it hath overcome the ſtrongeſt. Some man perhaps ſaies preſently, why then hath it not overcome me? nay rather, why p. 894ſhould it therefore overcome thee? even their fals ſhould teach thee to ſtand Bathſheba was no ſooner waſhed from her uncleanneſſe, 2 Sam. 11.4.2 Sam 11:4but ſhe goes into a forbidden bed: ſhe was never ſo foule, as when ſhe was newly waſhed: yea, if ſhe had not been waſhed, ſhe had been cleane: the worſt fouleneſſe of the body is cleanlineſſe to the beſt of ſinne. We reade not of any fault of Bathſheba's either before or after, but that ſhe was a good woman; yet ſhe was a woman: the importunitie of a king, and infirmitie of ſexe, may plead for her. But what can be ſaid for that Prophetike King, and royall Prophet? God hath not left it a blanke, but a blemiſh in king Davids Chronicle; that every paſſenger may ſhunne that rocke, and ſteere his courſe another way. Otherwiſe what hope haſt thou but to be drowned, when Gods owne favourite ſo narrowly eſcaped? Did not his holy profeſſion teach him to abhorre ſuch a ſinne more than death? Did not his juſtice puniſh this ſinne in others with no leſſe than death? Did not his place require him to protect the chaſtitie of his ſubjects? Did not the countenance of his Majeſtie embolden the others diſhoneſtie? A princely tempter is like to prevaile. Great perſons ſhould make their commands conſcionable, their demands reaſonable; for they ſinne by authority, that are ſolicited by the mighty. Thus deepely might we accuſe him, but that hee did more deepely accuſe himſelfe. Be there any prophane eyes that looke upon this wofull example with content, as their patterne, or their excuſe for adultery? (As ſome thinke of Cha…s, that he meant to take advantage of his fathers nakedneſſe, thereby to excuſe himſelfe for his continuall drunkennſſe.) O thoſe be diſſolute eyes, and ſuch as ſhall one day ſee David in joy, and themſelves in torment. Good eyes behold it with feares and teares, as the wofull ſpectacle of humane frailtie. God notes it, and we repeat it, in terrorem, for a terror. What a powerfull ſinne is that, which could overcome a David? If any man could have beaten Samſon, how terrible would he have been to the world? One Ioſeph ſhunned his tempting miſtreſſe, now he is a rare man that hath not his miſtreſſe. If thou be that Ioſeph, I will apply to thee that Text of Salomon, Eccl. 7.28.Eccl 7:28One man have I found among a thouſand; but a woman among all thoſe have I not found. Inveni ex tot millibus unum, but not ex tot millibus unam. But if thou haſt not been an innocent Ioſeph, yet now at leaſt become a penitent David.

2 It is a coozening ſinne; for in ſtead of repentance, it workes the adulterer to labour a concealement. His ſtudy is not how to abandon the lewdneſſe, but how to hide it from notice. Hee feares ſhame, not ſinne; the Commiſſary, not God; the Churchwardens more than the Angels; and the Apparitour worſe than the devill. Hee ſeekes a ragge to cover his ſinne, rather than a plaiſter to heale it.2 Sam. 11.5.2 Sam 11:5 Bathſheba conceives a child in ſinne, and withall conceives a trouble how to hide the ſhame. He that did the fact, muſt cover it. Marriage is a common recompence, and ſhelter for fornication: but adulterie alwayes breakes out like a deſperate plague, that knowes no cure. Therefore it makes the offenders ſuch hypocrites, that they rather ſeeke to conceale their wickedneſſe from the eyes of men, than to pull the ſting of ſinne out of their owne conſciences. As there be ſome acts wherein the hypocrite appeares a Saint? ſo there be ſome, wherein the greateſt mortall Saint may be an Hypocrite. Compunction and tenderneſſe is turned into circumſpection and care of ſecrecie; not quam castè, ſed quam cantè. In ſtead of clearing their ſinne, they labour to cloke it: and ſpend thoſe thoughts in concealing it, which they ſhould have beſtowed in preventing it before, or in repenting it afterward. As if a Client ſhould be tedious and curious in making his cauſe good to his neighbour, and never thinke of a Lawyer to plead it for him. Sinners endevour to make all faire with the world, and forget their Advocate, Chriſt. Not unlike the ſouldier, that was very diligent in ſcowring his musket, preparing his match, practiſing his poſtures, and fitting his furniture: and when he came into the field, had forgot his powder. Their thoughts are ſo taken p. 895up with the ſweetneſſe of fruition, and policie of contriving, that they quite forget the maine, which is repentance.

3 It is a commanding ſinne; no iniquitie that ſtands in the way, muſt be refuſed, if adultery bee once admitted. All the witneſſes muſt be corrupted, yea and allowed to take their owne pleaſure the ſame or any other way; the bawd or pandar muſt not aske a reward, and have a repulſe. Other maides ſtand in feare of their miſtreſſes, but here the miſtreſſe ſtands in feare of her conſcious maide! The ſervants lips muſt bee lock'd up with a golden key: if thoſe ſetters once queſt, the game is marred. The husband muſt be watched, diſhonoured, impoveriſhed, yea perhaps butchered: for if blood ſtands in the way of luſt, it is not ſpared. There are no conditions ſo hard, to which the adulterer muſt not ſubſcribe. David hath abuſed Bathſheba, 2 Sam. 11.15.2 Sam 11:15the Hittite (her husband) is ſent for from the warres; and after ſome needleſſe and farre-fetch'd queſtions, receives a royall preſent, and ſo is diſmiſſed home, to cloke anothers ſinne. That traine will not take, the good ſouldier is ſo uſed to his field-bed, that he rather chuſeth a ſtony pillow under the canopie of heaven, than the delicate chamber of his wife, whom he thought as honeſt, as he knew faire. Davids wanton heart does not yet melt, by comparing his ſervants chaſte reſolution, with his owne light incontinence; but he tries another tricke. He that cannot be ſtirred with words, ſhall be heat with wine: this fire (he preſumes) will ſend him home to his remedie. Here is a new plot, with a new ſinne; but it does not take. Drunkenneſſe hath made many adulterers, yet ſhall it not move Vriah to lawfull pleaſures. What then? there muſt bee another project. Where, O where will this miſchiefe end? Adulterie cannot be hidden without murder, murder ſhall bee imployed to hide adultery. The fact which wine cannot conceale, the ſword ſhall. What a brood of ſinnes hath the devill hatch'd out of this one egge of adultery? Vriah ſhall beare his owne mittimus to Ioab, and bee the meſſenger of his owne death, Ioab muſt be a traitor to his friend, the Hoſt of God muſt ſhamefully turne their backes upon their enemies, much blood of Iſrael muſt be ſpilt, many a good ſouldier caſt away, that murder muſt bee ſeconded with diſſimulation; and all this to hide one adulterie. Who knowes how farre he ſhall fall, that hath once fallen thus farre? Let him not flatter himſelfe, This ſinne and no more: for when Satan hath him at that advantage, he will command him further ſervice. O how happy is it for us never to begin the evill, whereof we know not when we ſhall make an end! Now the preventing grace of God keepe us from the ſinne, that we be never delivered over to the ſhame.

4 It is a condemning ſinne, and carries the owne ſentence about it. It muſt needs abandon all love of God, for that and the love of a whore cannot ſtand together. There bee three ſorts of love; the firſt is ever good, the ſecond is ever bad; the laſt is good naturally, accidentally evill. Firſt, the love of God is ever good nor is it poſſible to ſinne in the exceſſe: Modus ſine modo; there bee no limits or boundaries ſet to this love. Secondly, the love of any ſinne, as of whoredome, is alwaies bad. Thirdly, the love of ſuſtenance, recreation, &c. (as they ſay of Mercury, that joyned with a good Planet it is auſpicious, noxious with a bad one) is good by nature, bad by intemperance. This love by the love of God is ſtinted, that it may ſatisfie neceſſitie, not curioſitie. A proud ſtomacke that quickens it ſelfe by artificiall receits, it will not endure, but confines it to mediocrity. But unlawfull love is allowed no mediocritie: a man muſt not bee an adulterer by meaſure. The feare of God is cleane: that and foule thoughts will no more ſtand together than the Arke and Dagon: if the Arke be there, Dagon muſt downe: Dagon may ſtand when the Arke is gone. No idoll muſt be in the Temple of God, but of all idols not Baal-Peor. As malice is damnable, becauſe it is ſo diametrally repugnant to God who is love: ſo God is alſo Puritie, and therefore nothing more directly contrary to him than uncleanneſſe. There is no adulterer p. 896but will ſay, yea and (not ſticke to) ſweare, that he loves God: yet if he have but a crowne in his purſe, his harlot ſhall ſooner have halfe of it, than he will lend God one ſixpence: this the poore finde too true. Perhaps after the cooling of his heat, loſſe of ſpirits, and abatement of courage, he may be a little ſorry: but it is like a cold thaw at noone, that is congealed worſe at night. Though it takes away preſent ſtrength, yet it leaves a deſire: whereas grace takes away deſire, though it leave ſtrength. It is like fire, that purgeth out the filth of uncleanneſſe: like the Sunne, that deads theſe embers by his greater force, like pure water put into a veſſell, that thruſts out the ſtinking aire whereof it was full before. Love God therefore, know him that you may love him, reade that you may know him,Confeſ. li. 8. ca. 8. pray that you may doe all. Augustine, the famous Doctor, was upon termes of rendring himſelfe a Chriſtian; onelyonly this troubled him, that he muſt leave his fornication. As hee ſate in a garden, he heard a voice, ſaying, Tolle, lege, take the Booke and reade: and at the firſt opening of it, hee was preſented with that Text;Rom. 13.13.Rom 13:13 Let us walke honestly as in the day time, &c. This was enough: it wrought his heart to pietie; whoſoevers the voice was, the converſion was the worke of God.

Having eyes full of Adultery.] Their eyes bee the Beagles that hunt after this game; where we have five obſervations:

1 There is no ſenſe which is not at the Hearts command; but the principality of thoſe ſervants is varied according to the diſpoſition of their miſtreſſe. If the Heart bee gracious, the care hath the ſuperiority; if vicious, the eye. Faith comes by hearing, to make the ſoule good: faith is confirmed by hearing, to make the ſoule better. Luſt comes in by Seeing, to corrupt the heart, and make it evill: luſt is inflamed by Seeing, to make it worſe. Niſi Deus prius fuerit in aure, non erit in corde: unleſſe God come in by the eare, you ſhall not finde him in the heart. So non niſi per oculum meretrix ſe ingerit in animum; the harlot takes the heart by the eye. The blinde is in better caſe than the deafe: for the former hath but loſt the ſenſe that might undoe him, the other hath loſt the ſenſe that ſhould ſave him. In the market a mans eyes doe him more ſervice than his eares: in the Church, no matter though his eyes be ſhut,Pſal. 40.6.Ps 40:6 ſo his eares be open. Mine eares thou haſt opened, ſaith David, not mine eyes, yea hee prayes rather for their ſhutting, Turne away mine eyes from vanity. In the Temple, a running or roving eye is a dangerous theefe to ſt…ale away the ſoule. The Popiſh ſervice was onelyonly invented to take the eye: the deafe man may bee one of their beſt catholikes: there is nothing to doe for his eares, unleſſe hee can underſtand Latine, or have ſome skill in muſicke to diſtinguiſh of the organs. All is a pageant for the eye, as Saint Paul hath fitted it with a word, foreign, Eye-ſervice; which brings ſo many fooles into their Paradiſe. This makes it perilous to ſee their hiſtrionicall Idolatries, becauſe the ſoule is ſurpriſed by the eye.

Act. 17.31.Acts 17:31If any object, that Paul was preſent at the Pagan devotions. But non omnes Pauls ſumus, wee have not all Pauls conſtancy: yea rather, Quot ſunt Petri? How many are guilty of Peters flexibleneſſe! But Truth is then too cruell, to forbid our bodily preſence at ſuperſtitious ſervices, for the preſervation of our lives and liberties? Nay, rather admire the bounty of this miſtreſſe: you aime at the company of men, ſhe tels you of a ſociety with Angels: you thinke of your rotten tenements, ſhee wiſheth you eternall manſions: you would bee content with under-offices, ſhe offers you dominion over cities: you plead for Provinces, ſhe for kingdomes: you are indulgent to a life that leads unto death, ſhee counſels you rather to accept of a death that leads unto life. Wee read not, By Seeing you ſhall be ſaved, but by Hearing.

2 The eye is of all ſenſes the quickeſt of apprehenſion; a port to land the commodities of hell, before the ſoule have warning. It goes out for prey, and brings it home in an inſtant. If that of Plato had beene true philoſophy, that viſus fit extramittendo, p. 897by darting out the viſive faculties to the object; there had been hope of better ſafety. But Seeing exerciſeth it ſelfe intramittendo, by bringing the object home, according to Ariſtotle, and thus is the banefull impreſſion made. That is a rare eye, like a pure beame of the Sunne, that can mingle it ſelfe wi…h ſordid corruptions, and receive no taintment. It is ſenſus perſpicaciſsimus, it can ſee the sky and ſtarres ſo remote. Efficac…ſsimus, no ſenſe ſo firmely imprinteth formes in the imagination: what it ſees once intentively, it ſees many dayes after. Certiſsi mus, vidi, I ſaw it; an evident teſtimony. One eye-witneſſe is better than ten eare-witneſſes. No ſenſe is ſo ranging, now it is on the earth, in a moment at the Moone. Therefore the ſuddenneſſe of the laſt Iudgement is compared to the twinkling of an eye. None hath ſuch variety of objects, and continuall buſineſſe: none is ſo often put in action, none is ſo quicke of motion; indeed none ſo ſerviceable to reaſon: well guided, none ſo commodious, and none ſo pernicious, if corrupted.

The viſible inſtruction is moſt potent: young king Philip, being but carried in his Cradle to the warres, did greatly animate the ſouldiers. The viſible temptation is moſt prevalent: ſo beaſts, in the preſence of their ſenſuall objects, are ſcarce reſtrained. Imagination in abſence repreſents the pleaſure a-farre off, and not prepared: before the eye, it enrageth the deſire, and nothing wants but execution. Therefore the way to root a bad impreſſion out of the heart, is to remove the object from the eye: out of ſight, out of minde. We thinke on abſent things with colder affections. Indeed wel-grounded love is more conſtant, and lovers have a ſecret Cabinet in their memories, whereby they conferre: yet unleſſe the entercourſe of Meſſengers, letters, tokens, revive the affections, even their thoughts will grow remiſſe. How eaſily then may looſe love, which hath no other nerves but blood and ſenſe, be diſſolved by a ſeparation? Many a bitten lover ſaies of his harlot, would I had never ſeene her face: but he ſaies not, I will never more ſee her face. He vainely wiſheth what cannot be, and yet does not conſcionably reſolve what may be.

3 The eye is the Pandar of a luſtfull heart; the window that lets in the infection, the firſt betrayor of the Fort. To ſay nothing of the Sonnes of God, allured to the daughters of men, by their eyes: nor of Potiphars wife, that by a caſt of her eye drew Ioſeph into her heart, and would have drawne him into her bed; uritque videndo femina: nor of David, the glance of whoſe wanton eye wrought ſo many miſchiefes. Ahabs eye was ſicke of Naboths vineyard, his heart was drunke with the grapes whereof he never taſted. Adultery ſets her chaire in the eye: they ſay, the Maſters eye feeds the beaſt; but here the beaſts eye feeds the maſter. In the eye it ſelfe there is no ſuch vertue; yet the maſters eye is ſaid to governe the familie. They write of ſome marine Cr…atures, that they engender by their eye. Here it is too true; the eye doth engender luſt, luſt adultery, and adultery (if nothing elſe) engenders vengeance. Let her not take thee with her eye-lids: Oculi ſunt in amore duces. Prov. 6.25.Prov 6:25VponUpon this ground it ſeemes Zeleucus impoſed that law on the Locrenſes, that the adulterers eyes ſhould be pulled out: ſinne entred at thoſe caſements, therefore he would ſtop up the windowes; and when the ſteed was ſtolen, ſhut up the ſtable doore. Pliny writes of a chalky brimſtone, that drawes to it ſelfe diſtant fire: the wanton eye attracts this adulterous fire to the heart. The eye doth (as it were) ſpecificate the object: the blinde man in his luſt deſires a woman: the libidinous deſires this or that woman, making his choice by his eye. All ſhapes, all colours are alike to darkneſſe: no ſenſe can diſtinguiſh betwixt foule and faire, but the eye. Dinah was a maide, and went to ſee Virgins of her owne ſexe: her eye was chaſte, though idle: but Shechems eye was both idle and unchaſte. That great Souldier called the Perſian maides, Dolores oculorum: therefore the ſame Alexander refuſed ſo much as to ſee Darius his wife, a lady of incomparable beautie; fearing leſt hee p. 898that had conquered the husband, ſhould be overcome by the wife. What abundance of offices doth the eye beare in this little familie of man? Firſt, it is the bodies Watchman, and guides the hand to defend it. Secondly, it is the underſtandings Informer, whereupon ſhe determines of ſubſtances true or falſe. Thirdly, the ſtomackes Taſter; for if the eye doe not like the morſell; that refuſeth it. Fourthly, the affections Purveyor, to bring in their deſires; Vbi amor, ibi oculus. Fifthly, the hearts Meſſenger, that runnes on her errand almoſt as quicke as thought. Sixthly, the fancies Intelligencer; the painter muſt ſee, before he can counterfeit. Laſtly, a Scout to the whole Soule, and a Sentinell to the whole body; and corrupted, a traitor to them both.

4 Satans firſt project is to take the eye: if that be once his friend, hee hopes well of all the reſt. Indeed, if the doore ſtand open to the theefe, what ſafety can bee in the houſe?Matth. 4.8.Matt 4:8 The divell tooke Chriſt into an exceeding high mountaine, and ſhewed him all the kingdomes of the world, and the glory of them. Why ſo high, bu… for proſpect? If all this glory were onelyonly repreſented to his imagination, a valley would have ſerved: if onelyonly to the ſenſe, no hill were high enough. Circular bodies, though ſmall, cannot be ſeene at once. This ſhew was made to both: the kingdomes about Iudea, to his eye, the glory of them to his imagination. A cunning divell in all: he meant that this glory ſhould tempt the eye, the eye the fancie, and the fancie ſhould tempt the will. If that ſenſe be viciouſly imployed, remember the devill is there. How many thouſand ſoules have died of the wound in the eye? If ſinne be not let in at that window, nor the doore of the eare, it can finde no way into the heart. Mors per fenestras: when a man opens his eye luſtfully, hee cannot thinke what a traine of ſinnes will crowd in upon him. Had Satan come to David in the moſt lovely forme of Bathſheba her ſelfe, and at the firſt in direct termes told him, he ſhould enjoy her if he would murder her husband: without queſtion, he would have ſpit ſcorne on that face, on which he ſo much doated. Now from the glance of his eye aroſe all that ſucceſſion of miſchiefes. Hee ſinnes; and no leſſe ſinne would ſerve his turne than adultery; and that is not enough, without the addition of blood. Yea, hee is not onelyonly a ſinner, but a Tempter: he ſollicites Bathſheba to offend God, to breake her faith, to diſhonour her husband, to diſhoneſt her body, to wound her ſoule, to put an aſpe to the breſt of her conſcience: and all this begun with a looke. The man that was ſo heart-ſmitten for cutting off a peece of his maſters garment, is now laviſh of a noble ſervants blood. Yea, becauſe that worthy commander cannot fall alone, he grudgeth not the blood of his innocent people to accompany him. Could he have expiated that ſinne with his owne blood, it had beene but well ſpent; but to cover it with the blood of his faithfull ſouldiers, was a crime above aſtoniſhment. How did the Spirit of God retire at a wanton looke! O the deepe fetches of ſinne: Satan were not that old Serpent, if he had loſt his windings: his craft is of as long ſtanding, as his malice. That ſinne at the firſt preſentment would affright a man, which hee juggles on by degrees. When the Prophet told Hazael of the horrible miſchiefe he ſhould doe to Iſrael, he replied, Am I a dog, 2 King. 8.13.2 Kgs 8:13that I ſhould doe this? Not yet: but in time the divell will skrew him up to it. He that willingly runnes into a knowne wickedneſſe, knowes not where he ſhall ſtop. Set a man on the top of ſome high tower, and bid him leape downe, he findes horrour in the precipice. Yet you may perſwade him to goe downe by the ſtaires to the very bottome. If we doe not prevent this aſſault in our eyes, wee ſhall too late complaine of the horrour and anguiſh of it in our hearts.

5 Where be the eyes that have not been faulty? If the eyes have ſinned, why ſhould not the eyes be puniſhed? Puniſhed they muſt be, with rottenneſſe in th… duſt, with horrid and aſtoniſhing viſions in hell, if ſome former penaltie be not ſet on them here.Luk. 16.23.Luke 16:23 The rich man in hell ſaw Lazarus in Abrahams boſome: that p. 899ſight was his torment. How muſt the eyes bee corrected for this wantonneſſe? By tasking them unto teares: for ranging eyes, we muſt get mourning eyes: for eyes lifted up with pride, eyes dejected with ſhame and ſorrow: for eyes full of incontinence, eyes full of repentance. How elſe ſhall we dare to lift up thoſe eyes to heaven, which have been the brokers of hell, polluted with the aſperſions of luſt? O let thoſe eyes, that have been the ciſternes of corruption, become the fountaines of compunction. Mary Magdalens eyes had offended,Luk 7.3….Luke 7:3 her eyes ſhall pay for it. She had been a notorious ſtrumpet, a woman of a mercenary condition: if her eyes had not invited her to love others, yet they had bewitched others to dote on her. Loe, ſhe would not looke on that world, but through a ſhowre of teares, which ſhe had ſo enamour'd with her wanton lookes. Theſe organs have made our bodies ſtinking lepers, let them be turned into a Iordan or Siloam to cure our leproſies.

Wee magnifie ſome waters diſtilled out of herbes and flowers, becauſe they are good to heale ſore eyes: but there is no water ſo virtuall to cure the luſt of the eyes, as the penitent water, which the Limbecke of ſorrow drawes from thoſe eyes. Some of the Ancients have thought, that God did endue us with this dew of teares for no other end, but to waſh away our ſinnes. Becauſe when we weepe for any loſſes or croſſes, we doe not leſſen our griefe, but encreaſe it: but when we weep for our ſinnes, we doe not encreaſe them, but take them quite away. No teares can raiſe my friend up from the grave, they may raiſe my ſoule from the death of ſinne. From the bitter flowers of wormewood, the heat of fire diſtilleth ſweet and wholeſome water: the Grace of Gods Spirit, from the bitter remembrance of our ſinnes, diſtilleth teares able to comfort our ſoules. When wee are thirſty, we runne to the well: when our houſes be on fire, we runne to the river: the ſight of our eyes hath procured both theſe miſchiefes to our hearts: the teares of our eyes muſt helpe them; they are able both to lay our thirſt, and coole our luſt. This is not an eye full of adultery, but full of griefe for adultery: ſuch an eye ſhall looke upon thy harlot with indignation and deteſtation: that in thoſe teares ſhe ſhall reade at once thy preſent ſorrow, and her former ſinne.Ambr. A graceleſſe woman that had long enſnared a young man who was now converted, ſalutes him in the old familiaritie as he goes by: he regards her not: ſhee replies, Ego ſum, It is I: he anſweres, At ego non ſum ego, I am not as I was, I was not as I am. Bleſſed ſoules that have got the maſterie of their owne eyes.

Adultery;] this is the game, the beaſt they hunt: where I obſerve three gradations:

1 The maine attractive of the eye is Beautie: and of this the fancie is informed by the eye: yet being ſo informed, then the eye is ruled by the fancie; and as that imagines her, ſo the eye ſees her. Beautie is the glory of Nature, a glimpſe of the ſoule, a beame of the Makers brightneſſe: ſo raviſhing the heart, that it is more preſent with the body it loveth, than in the body where it liveth. Yet as the meat which pleaſeth the taſte, is but a mixture of well-compounded materials: the muſicke that delights our eare, is but a harmonie of proportionable voices or inſtruments: ſo the beauty which ſo takes the eye, is but a juſt correſpondence of the parts and colours of viſible bodies. Why ſhould not that ſpirituall beauty be farre dearer to us, which is the image of God; the elements or lineaments whereof be righteouſneſſe and holineſſe? The bodies beautie is but ſuperficiall, skin-deepe, hiding that within which we cannot looke upon without horrour. Spirituall beautie is like a diamond, faire to the center. Time will plow furrowes on the faireſt face, and fill it with wrinkles: but the wrinkles of a beauteous ſoule are done away with time: the older, the fairer. Many a womans beautie hath beene her ruine: but bleſſing never forſooke a beautifull ſoule. When thou comeſt neere to a faire face, thou becommeſt never the fairer p. 900for it; nay, thou appeareſt the fouler by being neere it. But a vertuous ſoule by a kinde of exemplary influence, diffuſeth into thee ſome ornaments; and is indeed, as they talke of that imaginary Stone, by the touch of that pure metall, ſo diffuſive of goodneſſe; that thou ſhalt bee the better for it. No miſeries can blemiſh this beautie;Cant. 1.5.Song 1:5 Thou art blacke, but comely; tann'd and ſun-burnt with perſecutions, yet ſtill amiable in the beautie of holineſſe. In this, Sarah was a figure of the Church; who was as faire at a hundred yeeres old, as ſhe was at twenty; and then, the faireſt woman of the world. It is ſaid of Chriſt, that he was without forme or comelineſſe, Eſai. 53.2.Isa 53:2or beautie to be deſired; yet even then, he was fairer than the children of men. Pſal. 45.2.Ps 45:2Cleane through a corporall beautie, a ſpirituall eye can ſee the very image of the devill: but a gracious ſoule in her worſt eſtate is but like a ſlubber'd Diamond; which after a little poliſhing ſhines with a radiant luſtre. The kings daughter is all glorious within: Pſal. 43.13.Ps 43:13but who can perſwade carnall mindes to this? It is the Image of Adam they dote upon, not the Image of God. A faire skin ſurprizeth a fleſhly heart; and he thinkes there is no other beautie in the world, but that which toucheth his ſenſuall deſires. So the horſe that loves a mare, thinkes that in the world there is no other beauty.

2 But if a mans eye be delighted with beautie, may he not enjoy it with chaſtitie? Why may he not thinke his owne wife the faireſt upon earth? She is ſo to him, if he ſo imagine her: opinion cannot erre in matter of opinion. He ſees her daily with the ſame eyes he firſt choſe her. But the ranging eye cannot be ſo limited. Proprietie in other things is a content, here it is a burden: and were not the adulterers faire wife his owne, he would give much to enjoy her; but being his owne, hee cares not for her. Stollen waters are ſweet: but will a man leave his owne delicious wine, to ſteale a draught of his poore neighbours water? It is uxor, that hee loves, but not ſua: and this aggravates his wickedneſſe, that the ſtrumpet is not ſolitaria, her owne woman; but Aliena, under covert Baron: not a ſtraggling Deare of the heard, a beaſt of the common; but one upon whom be ſet the markes of proprietie. God hath ſet his marke, and reſolves not to know her, if ſhe knowes another man. The Church hath ſet her marke of ſolemne Marriage, refuſing to be the mother of that daughter, that defiles the Marriage-bed. The husband hath his marke of a holy Covenant made before men and Angels; and is allowed a divorce upon ſuch a fedifragous forfeiture. To picke this threefold locke with a falſe key, to undoe a knot thus tied before heaven and earth, will call God and man, heaven and earth, not onelyonly to witneſſe it, but to take vengeance of it.

What a laborious, what a dangerous way the luſtfull findes out to his pleaſure! as if no water could pleaſe David, but what is brought through an Hoſt of enemies: no content was worth their deſiring, but what was fetch'd from the gates of hell, ſnatch'd out of the devils teeth, handed out of that burning fornace of unquenchable flames. Thoſe delights are not eſteemed, that are not troubleſome: the malice of luſt ſuppoſeth all waies of obtaining better than the lawfull. Simple fornication (ſay ſome) offends but foure, ſingle adulterie five, double adulterie ſix: God, the Church, the two offenders, and the two injured parties. Suppoſe the two ſinners forgive one another on earth, will they not curſe one another in hell? Suppoſe the Church paſſe it over, either through ignorance or connivence, will not the Iudge of all the world plague it? Say he is patient, will the wronged husband, brother, friend put it up? Doth not Abſalom pay Amnon the wages of his ſiſters conſtupration? Two whole yeeres that ſlie Courtier ſmother'd his revenge; but it was not for nothing; it was ſo much the more exquiſite, by being longer protracted. If David will not puniſh it, Abſalom ſhall; not that he cared for Iuſtice, but for revenge. Abſalom did it wickedly, but God righteouſly; humane partialitie hath neglected it, inhumane malice ſhall puniſh it.2 Sam. 13.28.2 Sam 13:28 God puniſheth ſinne with ſinne, while Abſalom puniſheth p. 901ſinne with death. If either David had called Amnon, or Amnon called himſelfe, to account for it, the revenge had not beene ſo deſperate. How often hath the adulterer beene ſlaine by the abuſed husband, when hee leaſt ſuſpected it; righting himſelfe unjuſtly, as hee had beene ſecretly injured? Abimelech was the ſonne of a Concubine, yet hee murders all his fathers legitimate children. If Gideon had lived to ſee that bloody day, how would bee have curſed the knowledge of a luxurious bed? So ſome write, that Vlyſſes was ſlaine by his owne baſe ſonne. Paris his adultery was the deſolation of all Troy.

I will not tire you with examples. It is an adultereſſe their eye is full of, they ſeeke a like to themſelves. Theſe luſts they conceive by the mediation of the eyes, as Labans ſheepe did their young, at the ſight of the pilled rods, which Iacob laid in the watring troughs. Placet interdicta voluptas: they ſlight the fruit of the tree that is eaſily climbed. What is Ahabs kingdome to him, while Naboth hath a pretty vineyard? The cloyed husband ſits careleſly looking on that wife, for which another languiſheth. Herein Davids plot failed him, when he had ſent for Vriah: he imagined that the beautie of Bathſheba muſt needs attract a husband ſo long abſent; that it was his griefe to be detained from ſo pleaſing a bed. Becauſe that face, thoſe eyes and breſts had ſo inchanted him, and ſtollen his heart, that they could make him ſinne; he thought it could not be poſſible, but Vriah muſt be allured by them to a ſafe and warrantable fruition. Hee was deceived; though Vriah had another end; many a wanton ſtomacke playes with that meate, which to the hungry affecter would be above all dainties. Nabal is churliſh to that wife, whom holy David thinkes himſelfe happy in, and makes his Queene. O the boundleſſe vagrancie of irregular luſt; whither will it goe, where will it end? Will one harlot ſerve the adulterers turne: No, could he renew his ſtrength as faſt as his deſires, and multiply objects to both, a nation of women would ſcarce ſuffice one adulterer. It is a ſinne that ſeares up the conſcience with the blood, dries up grace with the marrow; and when it can ſinne no more, yet it cannot repent. Happy ſoule that never knew it, and next happy that for ever after deteſts it.

3 Laſtly, it is a whore they love, and that is but one bow ſhort off the devill. Some have miſtruſted, that it is not a reaſonable ſoule, but an infernall ſpirit that enliveneth ſuch a licentious ſhape; to doe that by a faire ſtrumpet, which hee could never doe by his foule ſelfe. Wee have heard witches confeſſe, that they have knowne divels in the proportion of men: and me thinkes, men ſhould feare to know harlots, leſt they embrace divels in the proportion of women. What hath not a guilty conſcience cauſe to dread. The ſtrumpets ſoule coſt Chriſt his pretious blood: yet halfe a crowne, or little more, or ſometimes leſſe, is the ſet price of it. What need Satan tempt her, when for ſo ſmall a value he may have her? We hate the Turkes for ſelling Chriſtians as ſlaves; how odious are they that ſell themſelves? Soone is their lively colour waſted, their blood parboil'd: that were it not for ſuperficialized cheekes, and enticing dreſſes, the moſt graceleſſe Lecher would abhorre them. But it is the devils ſpeciall care to keepe them gorgeous. A ſouldier having a ſword which he hath well proved in divers combates, and knowes he may ſurely truſt it, will be c…refull to ſcowre and poliſh it. Woman hath done Satan ſingular good ſervice: by her hee overthrew the firſt man, by her the wiſeſt man, by her the ſtrongeſt man, by her many millions of men: no marvell therefore if hee be curious in dreſſing her with ornaments, in diſhevelling her haires, and fitting her with all conducements; that ſhee may ſtill helpe to people his infernall kingdome. Fowles of the aire, though with never ſo empty crawes, flie not for food into open pit-fals. Quae nimis apparent retia, vitat avis. An adultereſſe is the divels pit-fall, a trap to catch our ſoules; let us not run into the gin with open eyes. Now the Spirit of Grace keepe us from the ſtrange woman, that we may be no ſtrangers to the Kingdome of Heaven.

p. 902Full of adultery.] This is the purſuit of the game, full cry. The eyes doe not engroſſe all their uncleaneſſe; they are not onelyonly full, and the other parts empty. The Cater fils his basket with proviſion; but this ſerves afterward to fill the mouth, to fill the ſtomach, to fill the belly. The eyes be firſt full, as the ciſterne: but the ciſterne ſerves all other offices of the houſe. Nor is this a fulneſſe of ſatiſfaction:Eccl. 5.10.Eccl 5:10 for as hee that loveth ſilver, ſhall never bee ſatisfied with ſilver; ſo hee that loves women, ſhall never bee ſatisfied with women. Unnaturall deſires are infinite: hunger is ſoone appeaſed with meate, and thirſt allayed with drinke: but in burning fevers, Quò plus ſunt potae, plus ſitiuntur aquae. They ſtill love amore concupiſcentiae, never amore complacentiae. The hunter hath killed to day, hee is freſh againe for the game to morrow. This guiltineſſe firſt takes the eye, but ſtayes not there: the procurer provides for another, not for himſelfe. The luſtfull heart is the great commander, that aſſignes all members their ſeverall offices. So the eare is full of luxurious diſcourſes, the eye full of provoking pictures: both full, at an obſcene interlude, of exemplary and viſible carnalities. The bones are full of idleneſſe; they reſt on that pillow of vices. The thoughts full of contemplative uncleaneſſe; for it is not hard to bee an adulterer by ſpeculation. The mouth is full of filthy jeſts. They come to doe evill by theſe acceſſaries; yea, the evill is already in thoſe acceſſaries. Some flatter themſelves that they are chaſte of body; but their eyes, their eares, their thoughts have committed adultery. Therefore if thine eye offend thee, plucke it out: what the ſubſtance? No, but viti… ſubstantiae. The liver is obſtructed, and makes the body ſicke; what then, ſhall we plucke out the liver? No, but let the arme blood, take ſome courſe to draw out the corruption. Luſt is a fire, if it be inflamed in the heart, there is no part of the body but ſhall feele the heat.

Full. There is no mediocrity in ſinne: in extremes can bee no meane; and every ſinne is an extreme, either deficient or exceſſive; in medio virtus. The heart of man affects fulneſſe; Rom. 1.29.Rom 1:29and if it bee not full of God, it ſeekes to bee full of ſomething elſe. The wicked are full of unrighteouſneſſe, full of envy; their hands are full of blood, their houſes full of ſpoile, their lips full of deceit, their mouths full of curſing and bitterneſſe, their throats full of ſlander, their bellies full of new wine; Implentur veteris Bacchi: their loines full of luſt, their inward parts full of malice: let me adde, their heads full of miſchiefe, their hearts full of rancour, th…ir eares full of petulancy, their eyes full of adultery. Theſe be the fulneſſes that ſhall bring the fulneſſe of torments. Sinne will not leave a graceleſſe ſoule empty: the houſe is no ſooner ſwept, but it is filled with ſeven worſe ſpirits. The drunkard cannot give over till hee bee full of wine, the ſwearer delights to fill his mouth with a monſtrous oath: the covetous never feeles himſelfe full, though hee enlarge his belly like hell. All like Pharaohs leane kine, though they have devoured the fat, are leane ſtill. Ambition, like the grave, is never full. What a thing is the heart of man, that it ſhould ſwell as big as the world? Alexander was but a little man, yet an hundred worlds could not have filled him. The babling tongue is not weary, though full of prattle, and is ſcarce ſilenced with ſleepe. A full wardrobe cannot content pride, it is ſtill longing for new ſuits. All Hamans honour could not fill him; hee would ſwallow Mordecai's head, and that choak'd him. O the inſatiate deſire of ſinne, when will it be full? When the eyes be full of ſoreneſſe, the hands full of palſies, the houſes full of miſery, the faces full of infamy, the bones full of aches, the mouth full of cries and roarings, the loines full of diſeaſes, the head full of pangs, the heart full of diſtractions. Yea, their mouths muſt firſt be full of earth, their ſoules full of torments: this world could not, hell ſhall render them full enough.

But for us, there is another fulneſſe. Be ye filled with the Spirit, full of good workes, full of fruits; our mouthes full of bleſſing, our hands full of charity, our eyes full of modeſty, our bowels full of pitie, our lookes full of humility, our hearts full of p. 903honeſty, our ſoules full of God; that we may lie downe full of peace, and riſe againe full of glory.

I conclude; whoredome is an epidemicall diſeaſe; almoſt the whole world is turned Stewes. That if Chriſt ſhould now come downe, and call none to follow him, but they that have not beene defiled with women, his Court would be very thin.Rev. 14.4.Rev 14:4 Rome hath been notoriouſly branded for this execrable vice; eſpecially ſince the Popes have bound them to containe, to whom God gave not the power of continency. Hunger will breake ſtone walls rather than want meat; aut tolle appetitum, aut concede cibum. If their Monkes be pamper'd horſes, will they not neigh? Nicolas Clemangis ſayes, that the people will not willingly admit a pariſh-Prieſt, niſi concubinam habeat, unleſſe hee have a whore of his owne; for feare of their wives; and yet they are ſcarce ſure of them by that courſe neither. Hee that abſtaines, is counted by the reſt, either an Eunuch or a Sodomite: ſo unpoſſible they thinke that law to bee kept, which they put upon themſelves to keepe. If they cannot get other mens wives, yet they have Nunnes of their owne, that will open their feete to them at all ſeaſons: and ſo in ſtead of adultery,Ezek. 16.25.Ezek 16:25 they commit inceſt; for ſo themſelves call it. What are Nunneries but religious Stewes; ut idem ſit puellam vetare, & ad ſcortandum exponere; as if it were but the ſame thing in other termes; to make a Nunne, and to make a whore. As our Chronicles, yea even theirs, report of Cardinall Cremenſis; who in a Councell holden at London, Clemang. Ann. 1125.inveighed bitterly againſt Concubines in the morning, and himſelfe was taken with a Concubine the ſame night. And it ſeemes he was taken in the manner, for the Writers adde, Res notiſsima, negari non potuit; otherwiſe they would have concealed it. For this the Ieſuits have railed at other orders, not that themſelves are more cleane from this intemperance, but more cleanely in their conveyance. For Haſſen Muller reports that in Bavaria the Ieſuits cauſed a great tub to bee carried to their Colledge; which breaking by the way,Histor. Jeſuit. ord. cap. 6. a wench dropp'd out at the end of it, in the midſt of the ſtreet. They will not allow us an honeſt wife, but themſelves a diſhoneſt harlot.

But enough of their filthineſſe, let us looke to reforme our owne. Some, (who it may be, ſpeake of their knowledge) tell us of whole Hoſpitals of Strumpets in this city: by whoſe allurements, ſervants rob their maſters, ſonnes their owne fathers. They are the ſinke of the world, the common Sewer of all corruptions, not for paſſage, but for confluence: the ſtanding-poole, the vault that ſuckes in all odiouſneſſe. They have excellent gifts of wit and beauty, which they convert to peſtilent uſes of turpitude and brothelry. To Church they never come, not in their whole life would they ever heare of God, but for their fearefull ſwearing and blaſpheming his holy Name. The ſoules they bring forth, ſhall ſtand up at the latter day, and give evidence againſt them. To enfranchiſe them of hell, the divell ſhall doe no more but produce the misbegotten of their loynes. Thoſe that be unfruitfull, he ſhall accuſe of a thouſand murders, by confuſion of ſeeds, and barrening their wombes with drugges. There is no ſuch murderer on the face of the earth, as a whore. She ſhall not onelyonly be arraigned and condemned for ſpoyling a great number of Gods Images; but for defacing and deſtroying the mould wherein he hath appointed them to be caſt. Indeed God never ſaid to Adam and Eve, Encreaſe and multiplie, till they were married; to ſhew that he hath a curſe, not a bleſſing for that encreaſe which is not lawfull. But even to deſtroy that fruite which was unlawfully begotten, before the Lord chiefe Iuſtice of the world will be found murder. That God, who knowes how to raiſe good out of evill, doth ſometimes bleſſe an adulterous copulation with encreaſe: and ſometimes to the chaſt embraces of honeſt wedlocke he denies it. The honeſt wife hopes to be a joyfull mother; the harlot feares that title, and therefore hides adulterie with murder.

The receiver is ever worſe than the theefe; the Bawd, than the Harlot: ſhe is p. 904the divels owne ſpouſe, for ſhe helpes to damne ſoules as faſt as he. How is the eye of Magiſtracie gull'd in this citie by pretences? The matron of this foule cloiſture is either a wiſe woman that tels fortunes; and under that ſhadow hath the reſort of unfortunate dames. Or her husband is a Phyſician, and hath ſpare chambers for ſuch luxurious patients. Or a painter that drawes pictures, and und…r that colour ſhadowes villanie: a thouſand evaſions to winde out of Iuſtice. But the moſt currant tricke of all Bawds is to give themſelves out for zealous Catholikes: and whereas they dare not come to Church for feare of wonderment, they pretend ſcrupuloſitie of conſcience: that they (forſooth) refraine for religion, when indeed they refraine from religion. So if ever they be juſtly puniſhed, they crie out, They ſuffer for the Church. It is a common thing for them that have lived whores and theeves, to die Papiſts: the drowning body will rather catch at a weede, than have no hold. They have ſo diſhonoured God living,Aug. that he ſo gives them over dying. In pollution, anima fit tota caro, and loſeth it ſelfe in the ſenſe. Whom God hath joyned, let no man ſeparate; yet the Adulterer does what he can to ſeparate them. For Virgins, Laeſa pudicitia est, and Deperit illa ſemel: when God can doe all things elſe, ſaith one, hee cannot reſtore a defloured Virgin. Our fleſh will corrupt faſt enough, though we never admit theſe corruptive forwardings. We have ſinnes enow of our owne, though we bring not upon us the ſinne of another. By other ſinnes a man goes to hell alone, but in this he rides double. Our Saviour ſpeakes of Bundles that ſhall bee cast into the fire. Matth. 13.30.Matt 13:30The proud man burnes ſingle, the homicide burnes ſingle: but the Adulterer and his Harlot ſhall make one bundle, and burne together. Like Zi…: and Cozbi, as they were conjoyned in the ſinne, they ſhall not be parted in the torment. When two be bound together, and throwne into the Sea, they have leſſe power to helpe themſelves. Marriage hath made one of two, that they might fructifie together, like Aarons Rod. Palmes are the embleme of marriage, that doe not beare fruit divided. Curſed is that heat which ſhall make two of one, and diſſolve ſo ſacred an union.

That cannot ceaſe from ſinne.] All ſinne is a labyrinth, whereinto the entrance is eaſie, but it is hard to get out. Poſſeſſion is eleven points of the Law, we ſay; and that which begunne by an unjuſt title, fortifies it ſelfe by cuſtome. Stampe garlike in a new earthen pot, it will never out. I doe not wonder at the continuance of ſinne; to breake it off by repentance is the matter admirable. Facilis deſcenſus; ſed revocare gradum: downe ſtreame the boate goes faſt enough; to ſtop it, is the cunning, before it ſtrike on a ſhelfe. I doe not ſay that the greateſt ſinner is evermore in the act of wickedneſſe; yet ſo long as the habite is unmortified in him, he does not ceaſe from ſinne: the ſlave aſleepe diſcontinues the acting of his maſters buſineſſe, yet he is ſtill in ſervice.

Sinne like the Sunne runnes his continuall courſe; though ſometimes clouds by day,Pſal. 19.5.Ps 19:5 and alwaies the interpoſition of earth by night, hides him from our eyes. Yea and Sinne hath his circle and line, as the Sunne his orbe and Ecclipticke; if we may compare the reall paſſages below, with thoſe imaginarie ſignes above; and let us compare them.

Wantonnes.1 Conceive Sinne to beginne with Aries, the Ramme; in petulancie and youthfull wantonneſſe, ready to butte at every Paſſenger. Remember not the ſinnes of my youth.

Obſtinacie.2 Thence it proceeds to Taurus, the Bull; to ſtrength and tyrannie in evill; a ſtiffenecked diſobedience. The Prophet calls them the Bulls of Baſhan, goring with the hornes of oppreſſion.

Confederacy3 It comes to Gemini; the Twinnes: it can no longer continue ſingle, but muſt have a partner in tranſgreſſion. The Adulterer muſt have his Strumpet, the Drunkard his boone companion: Babel cannot bee built alone. Societie makes good men chearefull in good things; and aſſiſtance makes evill men confident p. 905in their lewd attempts. It is rare to ſee ſingle ſinnes, or ſingle ſinners.

4 Then to Cancer, the Crabbe; a crooked, irregular courſe, anfractuous,Hypocriſie. full of ſubtle windings; circumventing his neighbours, as the Crabbe doth the unmiſtruſting Oiſter. Here ſinners get themſelves hardned ribs, a ſhell not to bee pierced by any reproofes.

5 Next to Leo, the Lion; a raging and roaring kinde of life.Tyranie. Thus they grow on from petulancie to obſtinacie, then to conſpiracie, from that to hypocriſie, now to crueltie. The Lion fils his denne with prey, his hole with rapine. Nah. 2.12.Nah 2:12Hee contemnes all admonition, and without reſpect of Iuſtice, will be his owne carver: this is the height of ungodlineſſe.

6 He comes to Virgo, the Virgin;Vncleanneſſe. a ſigne which Aſtronomers aſcribe to the Belly. Now he gives himſelfe to rapes and whoredomes, and looſeth the reines to his bruitiſh and boundleſſe appetite: that were his power equall to his deſire, he would not leave a Virgin in the world.

7 Then to Libra, the Ballance: and there's a demurre in his proceedings.Iustice. Humane Iuſtice begins to examine him, to curbe his impetuous violence: and in this houſe ſometimes he ſtaies longer, than the Sunne does in that Signe. For if lewd men ſhould not feare the Magiſtrate, more than they doe God or the divell, there were no living among them. Now Libra delivers him over to

8 Scorpio, the Serpent. When he hath been corrected by morall Iuſtice,Conſcience. he is then taken in hand by Conſcience; a tormenter that hath a worſe ſting than Scorpions. This haunts him like a curſt wife at home, like a que…lous ſcold abroad: no where can hee bee quiet. No intrea…ies can perſwade her, no bribes can corrupt her, no muſicke can charme her, no noiſe can drowne her thunder. He talked his pleaſure, while ſhee ſaid nothing: now ſhee rores as faſt, and hee knowes not what to ſay. This the Prophet calls the Lords Rod of Scorpions, wherewith he ſcourgeth wilde offenders. This happily ſends him to

9 Sagittarius, the Archer: hee takes the bow of devotion in his hand,Prayer. and ſhoots up his prayers to the throne of Grace. The Fathers have called our Prayers, the Churches Artillerie, arrowes of zeale; which if we draw up to the head, and ſend up from the heart; they ſhall pierce the very heavens, and wound the Lord of hoſts with pitie; and hee will have compaſſion on us. The Bow is Repentance, the ſtring is Faith, the Arrow is Prayer, the hand that drawes and looſeth it is Zeale, the marke is God, and the errand it goes for is MercieMercy. At this ſigne he would dwell longer, but becauſe he muſt goe on, he lights upon

10 Capricornus, the Goate. Even after his humble devotion,Infirmitie. and pious reſolution, he falls into ſinne. The Ramme, and Bull, and Lion may be mortified in him; Pride, Obſtinacie, Crueltie: yea Gemini and Cancer, double dealing and hypocriſie may be abhorred of him: to Virgo hee will offer no more violence; he loathes all conſtuprations and turpitudes: yet ſtill hee ſmels of the Goate: ſome tang of the old corruption remaines, the beaſt is not quite worne out of him. But it is fallen downe as low as the knees, to which place they aſſigne Capricornus: it is farre from the heart, out of the reach of any vitall part. But in this houſe he is but a paſſenger; the Sunne does not make more haſt than he from it: and now having ſinned, he poſts to

11 Aquarius, the water-bearer: he knowes no ſinne,Repentance. which he endeavours not to waſh off with his penitent teares. This fountaine he hath alwaies about him: and if the aire of bad company hath made him ſinne with Peter, yet he can goe forth and weepe with Peter. Mari's teares did not more waſh the duſt from our Saviours feete, than the ſinne from her owne ſoule. If Capricornus have made thee offend, let Aquarius be ready with this repentant water; that Chriſt may anſwere thee as he did Mary, Thy ſinnes be forgiven thee. So well the devout ſoule loves to dwell in this watry Signe, that he concludes his journey in the very element of water; with the Fiſhes;

p. 906Perſeverance12 Piſces: this is the foot of the ſong, as they appropriate Piſces to the feete in their Anatomie. They be cleare and cleanely creatures, delighting to ſwim in the chryſtall ſtreames: if they ſtrike into the mud, it is but to avoide the net: and when the danger is paſt, they ſoone cleanſe themſelves. True converts, if they cannot be Semper puri, yet are citò purificati. Firſt, as fiſhes Tunduntur fluctibus, non deficiunt; ſo the billowes of temptation beat upon the godly, yet they faile not. Secondly, as fiſhes ſwim thrice, in water, in vineger, and in wine: ſo doth the Chriſtian, in the water of Baptiſme, the vineger of affliction, and the wine of conſolation, the Sacrament, which cheares the heart. Thirdly, Fiſhes being wounded, have recourſe to the Tench, the Phyſician of fiſhes, whom if they but touch, they are healed. Soules wounded with ſinne repaire to Chriſt, the Phyſitian of kings, the king of Phyſicians; and touching him by faith, they are cured: as the woman with the bloudy iſſue, did but touch the hemme of his garment,Luk. 8.44.Luke 8:44 and was preſently as whole as a fiſh. Thus ſwimming in the pure ſtreames of grace, removed from the ſordid and dreggiſh corruption of earth, we ſhall at laſt bee tranſlated higher than that Sydercall Signe in the Zodiacke, even to the heaven of heavens, the Kingdome of Chriſt.

But now, alas, how have I loſt my theme? The argument of my diſcourſe is ſinners obſtinacie, and I have concluded with their Salvation. Pardon me, it was a mercifull miſtake: I wiſh it ſhould be ſo, though I finde it otherwiſe of theſe in my Text: for they are wretched adulterers, that cannot ceaſe from ſinne. Well then, it is but bringing you ſome way backe againe: if you remember where I turned the ſinner out of his rode of condemnation, you finde it in Scorpio. Libra, publike authoritie had him ſub flagello: but, ſuppoſe that favour diſmiſſeth him, and ſo gets out of the hands of Iuſtice; yet Scorpio will have a bowt with him, Conſcience will trounce him. This like ſome ghaſtly apparition to a ſoule forlorne, upon the threſhold of deſperation, with a ſhew of freſh bleeding wounds, and an aſtoniſhing countenance, preſents it ſelfe in unexpreſſible terrour: how will he paſſe this Signe? Yes, he will ſtupefie his conſcience with a deluge of wine, never allow himſelfe to be ſober; and with a viciſſitude of ſenſuall delights, luſt and drinke, as with two hot irons quite ſeare up his conſcience; and is then confident that the dead dog will never barke.

Thus he paſſeth from that diſmall houſe of correction, a very Bedlam to his ſoule: but now Sagittarius comes: Iuſtice ſhoots at him from heaven, that unerring Archer who never miſs'd his marke: the arrow of ſickneſſe ſtickes in his ribbes. Now his doune-bed is troubleſome, and after many changed ſides hee complaines of uneaſed pangs. What now? this will be a tedious ſigne to him, perhaps the end of his voyage. Phyſicians are ſent for, who receive gold, and give drugges; keeping him ſicke the longer, that themſelves may fare the better. But at laſt he recovers; after many promiſes to God, and vowes which he never meanes to keepe, he is enlarged from his bed; up he gets.

And now hee poſts to the next Signe, to trie what better cheare Capricornus will make him. He findes him like ſome Goatiſh hoſt, cloſe at his cups and ribaldrie; and here he fals in, relapſing to his former ſenſualitie: riot and intemperance renew their old acquaintance with him: whoredome and new wine take away his heart; and thus being intoxicated with ſinne, he layes himſelfe downe to ſleepe. Thus many paſſages of execrable wickedneſſe he hath got through; pride, injuſtice, hypocriſie, oppreſſion, uncleanneſſe, and voluptuouſneſſe, without any interruption; ſaving thoſe ſhort diſturbances of ſickneſſe and conſcience; and now he ſlumbers in ſecuritie. But yet his race is not done, he hath two more Signes to paſſe.

From this ſleepe, Aquarius or the world calls him up; and whiſpers in his eare a golden word, Be rich. Now age and covetouſneſſe ſeize on him at once, and he projects to fill his barnes with corne, with money his coffers, and thereby p. 907his heart with joy. To doe this, he refuſeth no courſe, be it never ſo unjuſt; neither friend nor father muſt ſtand in his way, now he is ſet upon it to be rich. Hee will ſtarve his familie, perhaps his owne body, to be rich. He will bee an Aquarius indeed; the devils water-bearer, a water-drinker, ſo he may be rich. The law reproves him, his neighbours hate him, the poore curſe him, God threatens to condemne him; he cares for none of all theſe, ſo he may be rich. Well now, rich he is, a rich beggar, or a beggar in the midſt of his riches; for upon all his eſtate there is ſet a ſpell, Touch not, taste not, handle not. Noli me tangere, Col. 2.21.Col 2:21ſaies his wealth to him: Noli me relinquere, ſaies hee to his wealth. Bonum est eſſe hic, in this houſe he would dwell for ever. But he muſt not; there is a Bell that tolles him into another Signe, the laſt of his Ecclyiticke, that ſhall ecclipſe his glory for ever; the grave and hell; the one to devoure his body, to other to ſwallow his ſoule.

Piſces lookes for him, and thither he muſt come. Thou foole, Luk. 12.20.Luke 12:20this night ſhall they fetch thy ſoule from thee. Piſces are placed at the feet of man; this is the laſt foot of his journey, the ſtanding houſe at the end of his progreſſe, the period or full point of his travels: Et turpiter atrum deſinit in piſcem. Horat.Swimming in the mare mortuum of this world, hee hath ſwallowed the baite of riches, and now is caught with the hooke of death: and hee that never ceaſed from ſinning, ſhall never reſt from ſuffering. Though we ſinne often, and much; too often, too much; yet let us breake off our ſinnes by repentance, and ceaſe from ſinne that we may be ſaved.

Beguiling unstable ſoules.] The wicked cannot be quiet, till their vicious deſires be accompliſhed; they have oculos inquietos ad peccandum, as Calvin renders it. Their meat and drinke is to doe their fathers will, that is, Satans: reſtraine them from wickedneſſe, and they complaine of famiſhment: either they call for poiſon, or no food. Ahab is ſicke, becauſe he is denied Naboths vineyard.1 King. 21.4.1 Kgs 21:4 Whether his ſpleene or his gall were more affected, it is hard to ſay; whether more of anger, or of griefe, but he keepes his bed, and refuſeth his meat, as if he ſhould die no other death. Becauſe he cannot have his will on Naboth, hee will take it on himſelfe; as the mad man teares his owne haires, becauſe he cannot come at his enemies. The wicked cannot ſleepe till they have done miſchiefe. Saul will not give over the chaſe of David, but hunts him drie-foot through every wilderneſſe. The very deſart is held too good a refuge for innocence: the hils and rockes are ſearched in an angry jealouſie: the very wilde goates of the mountaines were not allowed to be companions for him, that had no other fault but his vertue. Still Davids ſucceſſe is Sauls vexation: where ſhall that man reſt, who ſeekes reſt in ſinne? In this life he cannot, for he walkes in circuitu, grinds in the divels mill. Shall he reſt hereafter? no, then hee ſhall eate of his owne grieſt, and labour in torment. OnelyOnly there is ſome difference in the manner of their working, and of the time; here with pleaſure, there with horrour: for a while here, there for ever. Still theſe obſtinate ſeducers goe on, from ſtrength in ſinne, to ſtrength of ſinning, till every one appeare before their maſter in Tophet.

Beguiling unstable ſoules.] This verſe yeelds us a fourefold deſcription: Firſt, of their filthineſſe, eyes full of adultery. Secondly, of their craftineſſe, beguiling unstable ſoules. Thirdly, of their worldlineſſe, exerciſed with covetous practices. Fourthly, of their wretchedneſſe, they are curſed children. In this branch we have two particulars; The fiſh, Soules: The net, Fraud; Beguiling unstable Soules.

1 The fiſhes they take are Soules: the Prince of darkeneſſe ſaies, as did the king of Sodome, Da mihi animas, Give me the ſoules, take thou the rest. Gen. 14.21.Gen 14:21There is no taking the body, without a former winning of the ſoule: nor can they make thoſe bodies tractable to their luſt, whoſe ſoules be not firſt proſtituted. And p. 908if the fleſh could be abuſed without the conſent of the mind, they might make themſelves merry with the caſe without the inſtrument. A virgin raviſhed againſt the will of her ſoule, is more a maide than ſhee that with an untouched body hath deſired filthineſſe.Mat. 13.15.Matt 13:15 But deceivers compaſſe ſea and land to make ſtru… pets, as the Phariſes did to make Proſelytes. In vaine does the theefe looke in at the window, when he ſees the maſter ſtanding on his guard in the houſe. Ioſephs garment may be rent, his body eſcapes, becauſe his minde was whole.

Mat. 4.19. Rom. 10.17.Matt 4:19Rom 10:17The ſoule is their fiſh, and ſo they are compared by Him, who gave his Apoſtles that office, to draw men out of the ſea of this world by the eares, that they may be ſerved in to his owne Table. The poets tell us that Bacchus began his empire with the tranſmutation of mariners into fiſhes; the morall whereof may be, that when mariners come to ſhore, they drinke like fiſhes. Bacchus, his genitus. Chriſt, God of his Fathers ſubſtance, begotten before the world: and man of his mothers ſubſtance, borne in the world; began his ſpirituall kingdome by converting ſoules; that as fiſhes are caught lineis textis, with a net of twiſted lines; ſo men are taken lineis ex Scriptura contextis, by the holy Word; not ſea-fiſh, but land-fiſh.

But theſe be none of Chriſts fiſhermen; they doe not fiſh for him, they rather fiſh from him. The element that preſerves fiſhes, is the pure ſtreame of the water of life: out of this they labour to fetch them that they may periſh. They are of Philopenus his minde, in Plutarch; Ex piſcibus, qui non ſunt piſces, ſ… viſsimi: no fiſh with them ſo ſweet as the Soule. Yet as they doe not catch the body but for their luſts ſake, ſo nor the ſoule but for the bodies ſake, and neither but for gaines ſake. Indeed there is difference betweene Gods ſpirituall fiſhing, and the taking of materiall fiſhes: for when fiſhes be taken, it is death to them; but when men are taken, it is life to them. Fiſhes are taken to bee devoured by the jawes of men, men are taken to be delivered from the jawes of hell. But theſe deceivers catch ſoules for their owne ends; that they may pickle them up in vices, and make them the food of their inſatiate luſts.

2 The Soules which they beguile, bee unstable, unconſtant, tottering. If they were firme, they could not: if apoſtated, they need not; but in this wavering plight they are fit ſubjects to worke upon: the weather-cocke will bee ruled by the winde. To day the unſtable ſoule is for a Maſſe, next Sunday for a Communion, the next weeke for neither. Rome thinkes him theirs, wee thinke him ours, his owne conſcience findes him neithers: this makes him waxey to perſuaſion, ſervile in imitation. His heart is in ſuch an Aequilibrio, that the next ſcruple turnes the ſcale. Now comes the tempter with a baite, and this fooliſh fiſh is caught.Rev. 3.16.Rev 3:16 This Laodicean temper is farre worſe than the extremes: heat and cold have their uſes, lukewarmeneſſe is good for nothing but to trouble the ſtomacke. Spirituall heat hath Gods promiſe of acceptance: ſtone-cold hath an eaſier reckoning: that which is betwixt both procures vomiting: the neerer it comes to heat, and is not hot, the more odious the Lord holds it. Why doe yee halt betwixt two opinions? 1 King. 18.21.1 Kgs 18:21The Prophet doth not ſo much rate them for their ſuperſtition, as for their irreſolution: not ſo much for being unſanctified, as for being unſettled. One Iſraelite ſerves God, another Baal; yea, perhaps the ſame Iſraelite ſerves both God and Baal. How long will you halt in this indifferencie? God is leſſe offended with going upright in a wrong way, than with halting betwixt the wrong and the right way. I yeeld that in ceremoniall or circumſtantiall differences, indifferencie is the ſafeſt; both for opinion and practice: but in the oppoſitions betweene God and Baal, woe be to him that is a neuter.

Iudg. 5.23.Judg 5:23Curſe ye Meroz, becauſe they tooke not the Lords part in the day of battell. Here, even to ſtand and but looke on, is treaſon: to take part with neither, is to be an enemy to both. God doth not hold them ſo capitall foes that ſerve him not at all, as thoſe that ſerve him with a rivall. There are points which the paſſions of men p. 909have ſet farther aſunder, than needs; wherein the perſons indeed fight more than the things: it is charitie to reconcile theſe; or at leaſt, better to ſtate the queſtions. But when the quarrell is betwixt Ieruſalem and Babylon, truth and falſehood; woe to the unstable ſoule. We may ſit at home and weepe, bleſſe God that wee are in the right, pray for them that are in the wrong: but to labour a peace betweene them, is to bring a curſe upon our ſelves; to worke, not a ſatiſfaction, but a ſtupefaction upon our conſcience. Some things may admit reconciliation, as differences betweene men and men: ſome are in their nature irreconcileable, as the differences wherein men differ from God. Every man is a little world, yea, every man is a little Church; wherein there be two factions, two armies that fight continually: nothing but a lethargie of conſcience can ceaſe this warre. It is a civill warre, yea rather a rebellion than a warre; yet cannot it be abſolutely quenched. To make theſe two friends, were a labour not leſſe vaine than impoſſible. Every militant Soule is a Souldier in that generall warre betweene Chriſt and Belial: now as Quae Deus conjunxit, nemo ſeparet: ſo Quae Deus ſeparavit, nemo conjungat. To ſet up the Arke and Dagon under one roofe, is an impietie that ends in ſcorne. Ponam inimicitias, ſaith the Lord: wee and the devill ſhould never have fallen out, we agree but too well; but that God hath put an enmity betweene us. This quarrell preſently ſhewed it ſelfe, and begun between Cain and Abel, and it is not yet taken up. The truth of the Goſpell, and the errant wickedneſſe of idolatrie, are ſo diametrally contrary; that whiles we would reconcile them, or by any colourable modifications bring them together, wee fight againſt our Maker. For he hath infuſed ſuch an incompatibilitie, and imprinted ſuch an implacabilitie, betweene Truth and Falſhood, that they can never flow into one another.

In quarrels betwixt brethren, Beati pacifici: in quarrels betwixt Chriſtian Princes, Bleſſed are the Peace-makers: but in the warres betwixt Chriſt and Belial, Maledicti pacifici, curſed are they that goe about to make peace. Ye cannot ſerve God and Mammon. The wit of the world, and the peſtilent wit of hell to boot, hath long laboured to bring theſe two Lords together, to dwell in one houſe, and to feede at one table; that they might doe them ſervice both at once. But how vainely? Ye cannot: wee will trie; you may, but ye cannot doe it. Day and night may joyne and meet; yea they do ſo twice every foure and twenty houres; in Diluculis & Crepuſculis: the dawning of the day in the morning, and the ſhutting in of the day in the evening, make day and night ſo much one that wee cannot tell which to call them. But lux & tenebrae, midnight and noone, never met, were never joyned together. What communion hath light with darkeneſſe? 2 Cor 6.14. Act. 26.28.2 Cor 6:14Acts 26:28what doe you call that betweene Grace and ſinne? hath it a name? Almost a Christian, ſaith Agrippa: what's that? one neither with Chriſt, nor without Chriſt; neither holy, nor unſanctified; ſure there is no ſuch creature. But it is plaine, He that is not with me, is against me. If a man bee almost a Chriſtian, God will almost pardon his ſinnes, but he will not pardon them; hee will almost ſave him, but hee will condemne him. For him that is neither man nor woman, we have a name, Hermophradite: but we have no name for him that is neither a beleever nor an unbeleever, neither true nor falſe, neither for God nor for Belial. There is a Chriſtian, and there is an infidell; there is a heeven, and a hell: hee that findes a third kinde of creature, may foole himſelfe with the beleefe of a third place; Purgatory.

Vnstable ſoules.] Heere firſt let mee give you a Character, then an application.

1 The unstable man is in an evill caſe; for while he profeſſeth neither ſide, hee is hated on both ſides. Hee is ſtill asking for newes, and ſcarce thinkes it newes ſo ſoone as he knowes it. Quid rari, chari, miri? To whom it was well anſwered; Vir ſapiens rarus, vir bonus charus, vir pius mirus. Hee may well p. 910be compared to the wave, for he is ever wavering. Hee now ſaies it, in an anger ſweares it, and within halfe an houre renounceth it: as if his underſtanding did write upon his will, as a man writes upon water; it tarries not long enough for an impreſſion. All his reſolutions be but flaſhes, fiery, and momentany. When he begins a buſineſſe, he goes about it hotly: ere you can ſay a Paternoſter, he is dog-weary. Yet (by way of paradox) wee may commend him for a good Common-wealths man, for hee ſets many on worke; Diruit, aedificat, mutat qu… drata rotundis: you ſhall never have him but either building, or pulling down, or altering; as if he meant to make more buſineſſe than Time it ſelfe. Commend him alſo for this, he is a profeſt enemy to idleneſſe; for he is never out of action, though what he doth is to no purpoſe. His heeles carrie his wit, neither his wit nor his heeles know whither. His feet, like the harlots, cannot keepe within doores; he loves to be a gueſt in his owne houſe. Proprietie is a diſeaſe to him; he likes every thing better than his owne. He longs for every rare thing he ſees; and his purſe gives it him, like a rattle to ſtill him; and before night the childe is weary of it. He is a piece of clay temper'd with running water, which keeps his wit in a perpetuall motion. He is any thing, or every thing in poſſibility; but for the preſent he is nothing.

He is no dangerous enemie; for his hate cannot be more conſtant than himſelfe; but the worſt friend that can be choſen, for he is never the ſame. He were good to inhabit the fleeting Ilands, for he treads upon moving earth: and like ſome ill broken horſe, he hath no pace. In what a wretched caſe is the unstable man; whoſe religion is yet to chuſe? He knowes he ſhall die, yet hee will not know what faith he ſhould die in. If he ſhould die in that doubt, there were great doubt of his eternall ſtate. His religion (it may be) lies in waite for the inclination of his Prince; as a Spaniell hunts according to the face of his maſter. Of all creatures, he is like the Batte, which hath both wings and teeth; if hee could caſt off one of them, hee might ſhew himſelfe either a bird or a beaſt. The unstable man ſhall receive nothing of the Lord. Iam. 1.7.Jas 1:7Heare this ye neuters, that hold Chriſt with one hand, with the other Antichriſt; and know not whether you ſhould chuſe or let goe; that would faine mingle the colours of Saint George and Saint Iames in one Scutchion; while you are not ſettled in religion, in irreligion you are ſettled. Chriſt will not ſave you, becauſe you were not wholly his: Rome cannot ſave you, though you had beene wholly hers. If you muſt ſettle, when begin you? if you muſt begin, why not now? Chuſe therefore, and chuſe right, and cleave to it. It is not enough to reſolve, but wee muſt rather loſe our ſelves, than the truth of Ieſus Chriſt.

2 We have choſen, and bleſſed may we be in our choice. It is happy for us, that God hath put the meat into our mouthes; that we are baptized, catechiſed, and confirmed in the truth. Many thouſands would have beene more thankefull to him; who exceed us in devotion, more than wee doe them in illumination. Are there no unstable ſoules among us? They write of a place in the Ile of Paphos, where never fell raine: the Iland wants not ſhowres, but none falls there. There is a place within us, our Heart; ſo roof'd with hardned luſts, that no dew of grace can have acceſſe. With what feare and unwillingneſſe doe I thinke of the ſtate of a great multitude; ſo unstable in their devotions, that it is a high extent of charity, to beleeve them Chriſtians. The Lawyer profeſſeth Chriſt, yet a round fee can tempt him to plead againſt Chriſt: hee doth ſell his ſpeech, and hee will not give his ſilence: as he ſaid, Non omnibus dormi…; ſo this, Non omnibus taceo: you muſt hire him to hold his peace, if you doe not to ſpeake. So indifferent and irreſolute are ſuch advocates in their religion, as they are in expectation of judgements: they heare both ſides, yet know not on which ſide the cauſe will goe. Indeed too many deale with Chriſtianity, as they doe with a ſute at law: the matter is plaine enough, but they cloud and pusſle it with p. 911their wranglings. So Papiſts diſpute, not voto diſcendi, but ſtudio contradicends. As Cyprian ſpeakes of one in his dayes, that chalenged hi… …o diſpute, and uſed to amaze the people by holding the concluſion. The Preacher would boldly reprove ſome vices, but then his Pariſh withdraw their benevolence; are not theſe unstable ſoules? The Magiſtrate would doe Iuſtice, but then a Great mans letter conjures his forbearance; is he not unstable? Some goe to Maſſe, yet flatter themſelves that their hearts are right to God: a man does not walke in the Sunne with a purpoſe to be tanned; yet he cannot but know that hee ſhall bee tanned with walking in the Sunne. Et agere & pati, Romanum est, ſaid Scevola: we are naught at Agere, at Doing; but when it comes to Pati, ſuffering, we are gone. We are glad that Chriſt ſuffer'd all for us; but we will ſuffer nothing for him. It is the happineſſe of theſe cold times, that we are not put to the hot fire; for tryall of our faith and love. If the wheele were turned, which the mercy of God forbid, how many would turne from Chriſt, rather than burne for Chriſt? But if there be a recompence for a cup of cold water in Chriſts name,Mat. 10.42.Matt 10:42 how ſhall a cup of warme bloud yeelded for that name, be rewarded? yet ſuch is the niggardly devotion of mens unstable hearts, that they will ſcarce afford the poore even a cup of water from their ciſternes. The diſtreſſed have Gods mandatory and commendatory letters for them, yet toward the advancing of a collection, ſome Great mans letter doth them more good. We all love to be of the taking hand, but will part with nothing: we would r…ceive Chriſts bountie, yet grudge our dutie; wee would bee like him in glory, not in grace. If mans law ſhould not prevaile more than conſcience, what order would be obſerved? So the Hoſt anſwered his gueſts, when they could get no fleſh at his houſe in Lent, yet might have it in other places; alas, ſaith he, we are bound, and they are but ſworne. The tale lookes like mirth, but the meaning of it is in good earneſt. Two many feare an obligation, more than religion; and are more carefull of a Recogniſance, than of their conſcience.

It were eaſie to finde among us the faults and fates of the twelve Tribes, praiſed be God that we have alſo their bleſſings. The very firſt puts mee in minde of all the reſt. Reuben unstable as water, thou ſhalt not excell. Such a barre in the armes of Great houſes is Inconstancie. Reuben was the firſt borne,Gen. 49 4.Gen 49:4 yet hee loſt the principalitie: and you can ſay, This hath beene the fortune of many an elder brother. Simeon and Levi, brethren in evill: the Papiſt and Seminary,Verſ. 5. in miſchiefe againſt the Goſpell, ſworne brothers. Hee that cals to minde the fifth of November, ſhall finde Instruments of cruelty in their habitations, and ſee them digging downe a wall. I will divide them in Iacob, and ſcatter them in Iſrael: yea, O Lord,Verſ. 7. divide them from Iſrael. Iudah hath the Crowne, and the Bleſſing, and the Crowne of Bleſſing be upon Iudah, our gracious Soveraigne: let him and his hold the Scepter, till Shiloh come againe. Zabulon ſhall dwell in the haven of the ſea: Verſ. 10. Verſ. 13.Merchants are for the ſea; but let them remember, it is a wavering element, governed by the inconſtant Moone; and that all their voyages are but adventures, their ſhips but reeling veſſels; all unstable. If their conſcience ſhould be infected with this ſtaggering diſeaſe, that were the worſt ſhipwracke.

Iſſachar is a ſtrong aſſe, couching downe betweene two burdens. Iſſachar, the uſurer;Verſ. 14. an aſſe that feedes upon thiſtles, while hee ſtoopes his backe to the burden of riches. Let them bee made ſervants to tribute: they are the fitteſt ſubjects for ſubſidies. Poore men labour for a little; they grow rich with eaſe: It is but walking out ſix moneths; then ſit downe and tell their monies.

Dans place is to judge his people▪ Verſ. 16.and farre bee unstableneſſe from the place of Iudgement. Yet alas, there is nothing more unstable: the cauſe that goes on this ſide to day, is to morrow judged on the contrary. But we dare not ſay, the fault is in the Iudge, but in the Law: juſt as the peremptory Sexton ſaid, Howſoever the day goes, I am ſure the clocke goes true: the Law is difficult, but there is p. 912no fault in the Iudge. I, but Dan hath officers under him; bad Lawyers, crafty ſerpents, Gen. 49. ver. 17.Gen 49:17adders that bite the horſes heeles in the path of his journey; and that ſo ſore, that no Leech can cure it. The Client comes riding up in haſte to his Lawyer; but by that time the ſuite is ended, hee may walke a-foot home at leaſure.

Verſ. 19.Gad, a troope ſhall overcome him, but he ſhall overcome at last. He had his name of a Troope, Gen. 30.11. he is overcome by a Troope, and at laſt ſhall overcome a troope. We have many troopes of them, abundance of the Tribe of Gad: ſome gad to Rome, others to Amsterdam: it is ſtill (according to my argument) an unstable ſoule that ſets them a gadding.

Verſ. 20.I finde no fault in Aſher, unleſſe plenty bee one. Hee yeelds bread, and fat bread; dainties, and for kings; Royall dainties: his Embleme is a Cup or Boule of delicates. But as Noah was drunke with his owne wine; ſo the cup of proſperity hath intoxicated many a ſoule. And God hath no worſe ſervants in our land, than they that can live on their lands, and care for nothing elſe.

Verſ. 21.Nephtali giveth goodly words: wee have too many of this Tribe, hypocrites, that can give nothing but goodly words. They will ſpeake ſo faire, and deale ſo foully: that you would not beleeve they are made all of a peece. But when the winde ſings, and whiſtles in the leaves, looke for a ſtorme.

Verſ. 22.Ioſeph is a fruitfull Branch: and bleſſed be God, we have alſo a Tribe of Ioſeph, fruitfull of good workes. Though hee be the But of contradiction, and the Archers have ſhot at him, and hated him; yet he is made ſtrong by the hand of the mighty God: and an univerſality of bleſſings from heaven, earth, the wombe and breaſts, and the everlaſting hils, ſhall be on the Crowne of his head that was ſeparated from his brethren.

Verſ. 27.Benjamin ſhall ravine as a wolfe: the laſt is a wolfe, the mercileſſe oppreſſor, that from morning to evening doth prey upon the poore, and divide the ſpoile: but at laſt they ſhall be divided; their names to infamie, their wealth to the world, their bodies to the duſt, and their cruell ſoules a prey for thoſe more cruell ſpirits of darkneſſe.Iudg. 5.15.Judg 5:15 Reuben had his diviſions, and the reſt their waverings and infirmities; onelyonly we have Iudah and Ioſeph among us, that faithfully adhere to the truth of Ieſus Chriſt.

They beguile.] the net wherewith they catch theſe Trouts is Fraud. If wee continue the ſenſe from the foregoing words, they charme them with the witchcraft of the eye. That is a ſilent oratory, and diſcourſeth the meaning of the heart in a dumbe motion. The tongue is a ſpeaking eye, and the eye is a ſilent tongue: and by this dumbe language, lovers underſtand one anothers minde, though their lips open not. But I rather take this net to be the tongue; a ſubtle perſwaſion to lewdneſſe. A deadly net, like that in Suidas, which in ſingle combates one did caſt over another, and being ſo inſnared ſlew him. They hunt every man his brother with a net; Micah. 7.2.Mic 7:2a bloudy net. Not a fantaſticall, imaginary net, ſuch as Purgatory; which Szegedin cals Ampliſsimum rete ad capiendas animas, a large net to catch ſoules; he ſhould have ſaid, A large net to catch fooles: a net wherewith the Pope catcheth fiſh enough to ſerve his kitchin.

Fraud hath a thouſand trickes of cheating; but of all inſtruments, the chiefe is the tongue. A handſome tale drunke in at a thirſty eare, is a philtre to the ſoule. The tongue is either a mans glory, or his ſhame. When it is the ſervant of an honeſt heart, it is an eſpeciall organ to glorifie the Maker. If otherwiſe, the divell is more beholding to it, than to all the body beſides. It hath a thouſand wayes to doe good, and mille nocendi artes, as many to doe hurt. When Satan had ſtripp'd Iob of his riches, children, health; and laid him ſo full of ſores, that no part of his body was free; yet all this while he ſpared his tongue. The reaſon might be, becauſe the divell looked that that ſhould doe him ſome ſervice; even ſuch as his wife prompted him too, Blaſpheme God and die. Still hee p. 913expected when all his vexation ſhould breake out at his lips.Iam. 3.2.Jas 3:2 He that offends not in word, be is a perfect man. But where is that man? The Lord ſanctifie our eares, that they be not ſeduced by others tongues: and ſanctifie our tongues, that they offend not the eares of others.

They have an heart exerciſed with covetous practices.] There is not a more dangerous vice in all the ſtore-houſe of hell, than covetouſneſſe. To other ſinnes S… tan tempts a man often; but covetouſneſſe is a fine and recovery upon the purchaſe; then he is ſure of him; as when the Iailor hath lock'd up his priſoner ſafe in a dungeon, he may goe play. It is an imperious ſinne; and ſits like a Iuſtice of Quorum, in his chaire, while Religion muſt ſtand cap in hand to it. Heaven is the higheſt place, earth the loweſt: yet covetouſneſſe ſets the loweſt in the higheſt eſteeme, and the higheſt it undervalues to the loweſt. He reſpects heaven but on the By, for recreation; his maine game is the world. While Chriſt was preaching,Luk. 12.13.Luke 12:13 a covetous younger brother interrupts him with the diviſion of an Inheritance. Make an end of your Sermon, and come and end a difference betwixt me and my brother: you ſhall doe a deed of charitie, a neighbourly office, and ſave a great deale that would be idly ſpent in Law. We have many of his religion; that thinke we doe God better ſervice in compoſing their quarrels, than in preaching heavenly doctrines. This is to call Chriſt from dividing the word, to divide the Inheritance. I know there is no Chriſtian but condemnes this vice, and yet this vice ſhall condemne many Chriſtians. The difficultie here, is not ſo much to winne conſent of Iudgem…nt to the point, as conformitie of practice to the Iudgement. There may be a conviction of conſcience, without any preparation of obedience: and truth will be ſooner confeſſed, than practiced. If every man were his owne Iudge, there is not a covetous man among us: but the Iudge of all the world will finde many, that flatter themſelves with not guilty. The world hath very ill lucke; for many affect it, admire it, adore it, yet will not be knowne of it. But God hath more injurie; for they profeſſe to love, ſerve, truſt in him, yet indeed care not for him. The world hath many ſervants, but they weare not his livery: God hath many that weare his livery, but they are none of his ſervants.

They have an heart exerciſed with covetous practices.] Me thinkes here bee foure words not unlike the foure elements. Firſt, the heart, like the earth; it being the Center of man, as the other is of the world. Secondly, covetouſneſſe, like water, ſoakes into it, and makes it hydropicall, yea, turnes it into dirt. Thirdly, exerciſe, like the aire; which is Elementum mobile, agitabile, circumfluum, full of exerciſe. Fourthly, practice, like fire, active and devouring. Or covetouſneſſe is the childe borne; the houſe it is bred and brought up in, is the heart: her education is the exerciſe of cruelty: and her whole courſe is the practice of iniquitie.

But covetouſneſſe muſt formerly be defined, that we may not loſe our ſelves at the firſt ſetting forth. Some ſay, It is a deſire of having more: but we muſt have more in the definition of it than ſo: he that hath not enough, may deſire more, and yet be free from covetouſneſſe. Other ſay, It is a deſire of having more by unjuſt meanes: but covetouſneſſe is beholding to them for ſo favourable an expreſſion: this were rather to confine it, than define it.Aug. Avaritia est plus velle quàm ſat est: Covetouſneſſe is a deſire of more than Enough. Gen. 45.28.Gen 45:28But now what is that Enough? There is no ſuch word in the worldlings Dictionary. It is enough; Iſrael ſaid ſo: it is a word onelyonly knowne in Iſrael. Enough is both neceſſary for being, and competent for well-being. Having food and raiment, let us therewith bee content. In thoſe boundaries doth God hedge up our deſires,1 Tim. 6.8.1 Tim 6:8 like wilde Buckes in a Parke. If we have money enough to beare our charges to our journies end; to deſire more is covetouſneſſe.

But who then is not covetous? It is a diſeaſe of nature; but here is the difference: ſome give it phyſicke, and no ſuſtenance: others give it ſuſtenance, and p. 914no phyſicke. Some would deſtroy it, and thoſe it moleſts, but kils not: the other maintaine it; and thoſe it kils, but moleſts not. Theſe latter are the covetous. The good man feeles it as his enemie; the bad loves it as his friend. If you ſee a man that hath ſufficient for his familie, yet ſcraping for more, know him for covetous.

Covetouſneſſe is like the father of it, of many names, but never a good one. As the ſame ſoule in the ſeverall faculties, hath ſeverall titles: or as the ſame river, paſſing through divers regions, hath divers appellations: ſo hath Avarice. In the Church, it is Sacriledge: in a Church-man, Simonie: in the place of Governement, it is oppreſſion and tyranny: in the place of Iudgement, it is corruption and briberie: and when this river ſwels up to the Banke, it is uſurie. Firſt,Col. 3.5.Col 3:5 it is called idolatrie, Col. 3.5. All idolatrie is not covetouſneſſe, but all covetouſneſſe is idolatry. Secondly, adultery; as a man forſakes a wife peereleſſe for beautie and vertue, to embrace a wanton and common ſtrumpet: ſo doth the covetous man relinquiſh pietie for gaine, God for the world. Thirdly, homicide:Zeph. 3.3.Zeph 3:3 for betwixt life and living, there is no ſuch wide difference: cut the poore mans purſe, hee thinkes you cut his throat, and the throats of all his children: ſuch a mercileſſe cut-throat is oppreſſion.aaMic. 3.2.3.Mic 3:2Mic 3:3 The Prophet ſpeakes of Princes that were ſuch butchers:bbProv. 6.30.Prov 6:30 The theefe ſteales to ſatisfie his hungry ſoule: but they can plead in themſelves no neceſſitie, for they are Princes: in the other no ſuperfluity, for they rob the poore. This is a ſinne which the poore man cannot commit though he would; the rich man doth, becauſe he can. The high rate and port that divers live at, can be maintained by no dribblets: but in the countrey by racking tenants, incloſing commons: in the citie, by diminiſhing quantities, corrupting qualities, taking advantages, falſifying balances or meaſures, by mixtures, blendings, and ſuch ſharking ſophiſtications: a ſmall bootie will not ſerve their turnes. Miſe may be nibblers, and live; but the Cat that keepes them in awe, is of the eating kinde: ſhee devoures more at one bit, than the poore mouſe would have done at twenty. This ſin is the rich mans peculiar.

Zech 5.4.Zech 5:4Laſtly, it is theft; There is a Flying roule that ſhall enter into the houſe of the theefe. Are none theeves but they that ſcowre the plaines? Yes, there is a theefe that dwels in a houſe, a houſe of his owne; In domum furis; and that commonly one of the faireſt and ſtatelieſt, for it is built with bloud. Theeves? rich men ſcorne the name: a theefe is the onelyonly man they are afraid of. Yet they that lie in itinerant ambuſhments, ſhall in compariſon of oppreſſours bee juſtified as no theeves. Alas, they bee poore ſhallow fooles, ſoone taken and clapp'd up in chaines of iron; whereas the other walke like Senators in chaines of gold: the great theeves are a terrour to the little ones. Without partiality, to take men as we finde them, the univerſall practices of covetouſneſſe occaſion me to make an humble ſute to free men, and rich men, and gentlemen, to lawyers and Iudges, and Magiſtrates; that they would thinke it no ſcorne to bee no theeves. Let not the motion ſeeme harſh, that you would not diſdaine the commendation of being no theeves. As portly and ſtately as they beare their heads, were they but ſtripp'd of that pompe wherewith injuſtice hath cloth'd them, and to beg in the world anew; thoſe poore people whom they now deſpiſe, would ſcarce bee bound for their truth and honeſtie. Thus the covetous man may be called an idolater, an adulterer, a murderer, a robber.

But ſome will not beleeve the plague, till they ſee the tokens. Take therefore ſome concomitant ſignes. Firſt, ſollicitous care for the future; as if God that was here yeſterday, and is to day, would be gone to morrow. Quid faciam ſenex? What ſhall I doe when I am old? So hee breakes his ſleepes while hee lives, to thinke what ſhall happen to him hereafter, perhaps when hee is dead. This is an extreme folly of avarice, when a man makes himſelfe miſerable for the preſent, for feare of being miſerable afterwards: not ſuffering himſelfe to p. 915be free from a burden while he may, becauſe he doubts hee ſhall not be free when he would. Thus the foole leapes into the water, for feare of being drowned in the boat. Secondly, engroſſing of too much buſineſſe: they cenſure Church-men for Pluralities; but there be temporall pluraliſts: and many have made themſelves ſo much to doe in the world, as if they had nothing to doe with the world to come. They onelyonly ſay that they love eternall life; but if you marke their employment, you will confeſſe they preferre the temporall. Thirdly, no buſineſſe at all; when they give over their profeſſion, to live with leſſe faith, and more ſecurity: and make themſelves of that deſperate number, whereof ten in the hundred goe not to heaven. Fourthly, Religion muſt not ſtand in their way to riches, without contempt, without violence. Moſes broke the Tables of the law in peeces for anger at the golden Calfe: theſe men would have broken them in ſitters for the gold that made the Calfe. In their conſcience there is kept a Court of Faculties; whereby they can give themſelves a diſpenſation for any ſin at pleaſure. Fifthly, their diſcourſe is of nothing but riches.aaIoh. 3.31.John 3:31 He that is earthly, talkes of the earth. His breath, like a dying man, is of an earthy favour.bbPſal. 37.30.Ps 37:30 The mouth of the righteous ſpeaketh wiſedome; why? Becauſe the Law of God is in his heart. So the covetous hath earth in his heart, and his v…ry breath ſmels of it. Take off his tongue from the market, it walkes to the Exchange, then to the key or wharfe, and from the cuſtome-houſe to the warehouſe; it never comes neere the Church. Theſe be the Signes.

The heart;] that is the throne of covetouſneſſe. It is bad enough in the eyes; ſo Achan tooke the infection that coſt him his life. Worſe in the tongue;ccEpheſ. 5.3.Eph 5:3 Let not covetouſneſſe be once named among Saints. As if that world, which many preferre before heaven, were not worth talking of.ddPſa. 16 4.Ps 16:4 I will not take the name into my lips, ſaith David. The worldlings worſhip thoſe idols, which the Saints will not ſo much as honour with a mention. But the covetous mans mouth is full of earth while he lives, and ſhall bee fuller when he is dead. Yet worſe in life;eeHeb. 13.5.Heb 13:5 let your converſation bee without covetouſneſſe. But worſt of all is the heart: alas, that any diſeaſe ſhould come neere the heart; and yet any diſeaſe leſſe dangerouſly, than avarice.ffPſal. 119.36.Ps 119:36 Lord, incline my heart to thy Testimonies, and not to covetouſneſſe. Our contemplation, our converſation, our communication, yea, our very cogitations, ſhould be cleare from covetouſneſſe.

Exerciſed with covetouſneſſe.] The worldling will acknowledge covetice to be a ſinne, but he will not acknowledge himſelfe to bee covetous. Whoredome, and blaſphemie are notoriouſly convinced; they weare their Maſters knowne …iverie. But avarice, like hypocriſie, will needs be a vertuous vice, a gracious ſin. It weares the cogniſance of Frugalitie, the complexion of good husbandry, and would be called by the honeſteſt names that are. There is no Text againſt intemperance, but they thinke it makes for them. Becauſe the drunkard ſpils the wine in wantonneſſe, doth this excuſe the miſer that grudgeth himſelfe a draught in neceſſitie? A man may ſinne damnably, though he never come at the Taverne; as at the Taverne a good man may bee merry and guiltleſſe. The covetous wretch, that locks up his cupboord, and rageth at his ſervant for eating a poore cruſt more than allowance, cryes out againſt riot; the times are prodigall; and railes at him for laviſhnes, whoſe ſnuffes he is glad to drinke of in private. He tels his children how thirſty our predeceſſors were; how long one gowne ſerved his grandfather: and himſelfe is ſtill knowne by his forefathers coat, which with his bleſſing he bequeaths to his poſterity, that they may be known by it too, for many generations. Thus he praiſeth plaineſſe, not for leſſe ſinne, but for leſſe coſt; becauſe it is cheaper, not becauſe it is better. Hee perſwades his familie into meanneſſe; as the tyrant ſerved the idols; he tooke away their golden robes, which were too cold for winter, and too heavy for Summer; and made them linſey-wolſey coates, that might ſerve them better for both ſeaſons. Hee condemnes p. 916others for waſting time, and never blames himſelfe for ſelling time; which he doth ſo punctually, that hee will neither prevent his day, nor deferre it. Bring him principall and intereſt before his day, hee feares you have law againſt him: after his day, hee hath law againſt you. Some gratuities in the meane time are morſels to ſtay his ſtomacke. He grudgeth a coale of his fire, a bucket of his water; and of all things next ſtealing, he hates borrowing.

Divers ſinnes have the Saints of God beene taxed with; never with covetouſneſſe. Once Noah was drunke with wine, never drunke with the world. Lot was twice inceſtuous, never covetous. Peter denied his maſter thrice; it was not the love of the world, but rather the feare of the world, that brought him to it: for hee had denied the world, before hee denied his maſter. Once David was overcome with the fleſh, never with the world. Grace may ſtand with ſome tranſient acts of naughtineſſe, but never with covetouſneſſe, thoſe were acts, avarice is a habite: grace is not overthrowne by every act, but by the habite of ſin. Therefore of all ſinnes, the children of God have cleared themſelves from covetouſneſſe, when they would approve their integritie before God and men. So Samuel; 1 Sam. 17.3.1 Sam 17:3Whoſe oxe or aſſe have I taken? Hee that was the Iudge of Iſrael, would not now judge himſelfe, but be judged by Iſrael: they ſhall acquit him, and of all ſinnes,Ier. 15.10.Jer 15:10 from covetouſneſſe. So Ieremie; I have neither lent on uſury, nor on uſury borrowed; Act. 20.33.Acts 20:33yet they curſe me: as if that practice had deſerved a curſe. So Paul, I have coveted no mans ſilver or gold. He was covetous of nothing, but of their ſoules for Chriſt. Why did they not purge themſelves from adultery, anger, contention, and the like? Becauſe into theſe ſinnes the infirmitie of a Saint may fall: but if once into covetouſneſſe, there is nothing of a Saint left, not the very name. A gueſt may lodge in my houſe all night, yet leave mee maſter of it ſtill in the morning: but avarice, when it gets admiſſion, turnes grace quite out of doores. Exerciſe facilitates things in their owne nature troubleſome: the old cart goes quietly under a heavy load; when the new cannot away without creaking. This makes them call their wealth, their ſubſtance; while themſelves waite on it like baſe circumſtances, and ſervile acceſſaries. Their Heart is obdurate, like rammed earth, to be the foundation of miſchiefes, and beare the weight of all villanies.

With covetous practices.] Ex ungue leonem. Hee that preſcribes medicines, and undertakes cures, profeſſeth himſelfe at leaſt a practitioner in phyſicke. The covetous are not without their practices, yet they deny the name. When Chriſt preached againſt covetouſneſſe, Luk. 12.15.Luke 12:15one man gave the hint or occaſion of the Text, the whole multitude heard the Sermon. Good reaſon, for from the least to the greatest, they were all given to covetouſneſſe: Ier. 6.13.Jer 6:13ſome ſinnes are peculiar to ſome places and conditions; but covetouſneſſe is an epidemicall diſeaſe, infecting all perſons. Let me diſcover to you ſome of theſe practices.

1 According to the rule of charitie, I begin at home, with the Church. If we ſhould love the world, that teach others to contemne it; this were like the fox, to diſpraiſe the grapes we keepe for our owne tooth. There is much art to elude the law; as a wager to be loſt, that the living may be gotten: a poore Iade bought at an hundred peeces, and a benefice at the taile of him; as one wittily ſaid; The caſe is cleare: the benefice is cheape, the horſe was deare. Such a Simoniſt is not Tutus, quamvis astutus: he applauds his owne wit, that hee is no bungler in carrying of a buſineſſe. What followes? Hee that bought deare, cannot ſell cheape; unleſſe he meanes to live by the loſſe; and hee that ſo buyes, hath no ſuch meaning. I doe not deny, but the Patron hath as damned a ſhare in this bargaine: for hee ſels what hee ſhould give, and the other is faine to buy his owne. Againe, to take Gods wages, and not to doe his worke, is a legall ſacriledge. We finde men of the world, Pſal. 17.14. Luk. 12.30. 1 Tim. 6.11.Ps 17:14Luke 12:301 Tim 6:11mentioned in holy Writ, and their worldly practices: But thou, O man of God, flee theſe things: Man of God, ſtands in oppoſition to thoſe. p. 917Let fiſhes love ſalt-waters, birds of the aire flie up towards heaven. God and Mammon are two contrary cures; and they bee ſo infinitely diſtant, that no Court of Faculties can give a diſpenſation to ſerve both. Bernard obſerves of Saint Paul; Omnia quae mundus amat, illi cruci erant. But indeed, all the charity of the world is put upon us, other men rid their hands of it: as if wee onelyonly were bound to doe all things for God-have-mercy. If the leaſt recompence be afforded to our paines, they thinke it is their courteſie, not our merit. God is much beholden to ſuch men, and without queſtion at the laſt day he will thanke them to their faces; but they had better bee without it. In this Citie, for the Tenth, they have ſcarce left us the fortieth part; yet if we demand but that, wee are cenſured covetous. But oves pastorem non judicent. Deo, Parenti, & Magistro, non redditur equivalens. God made thee, thy parents begot thee,Ariſt. thy Preacher ſaves thee; where is the fourth equivalent to theſe? Yet as if God and the Preacher had nothing to doe with us, and nothing had done for us, there is none whom wee ſo boldly defraud. There was an order and cuſtome in Saint Augustines time, that the poore ſhould beg of none but the Prieſt: and if hee had not wherewithall to relieve them, they might exclaime ag…inſt him, for not more effectually moving the people. Then the poore came to us for ſuccour, now all the ſuccour we have, comes from the poore. The rich robbe us, onelyonly the poore are more willing than able to beſtead us. Wee dare not plead for our owne, then ſacriledge would not heare us; the Law muſt not helpe us, their evill conſcience will not helpe us, the poore cannot helpe us; now the Lord helpe us.

There be ſome that have brought downe the price of our function; and for the bettering of their owne ſeverals, have inveighed againſt the Churches commons: in Iudas his language, Ad quid perditio haec? Crafty cub,Ioh. 12.5.John 12:5 he would have had it himſelfe. O how theſe Preachers tickle the peoples eares, that can fit them with a cheape religion! If I ſhould prophecie of wine and ſtrong drinke, Mic. 2.11.Mic 2:11I were a Prophet fit for this peopl…, ſaith Micah. Now it is but turning wine into water; and ſtrong drinke into ſmall charges, and then hee is an excellent Prophet. Faith, and all faith, and no good workes, but to the houſhold of faith, by which they meane themſelves. I could alſo mention Non-reſidents, and ſelfe-ſilencers; but they are my brethren, and I will not accuſe my brethren: my fathers, and I will not lay open the nakedneſſe of my fathers: onelyonly pray for them,Gen. 9.29.Gen 9:29 as Noah did for Iaphet; God perſwade them to dwell in their owne Tents; and purge all avarice from the houſe of Levi. You ſee I have not ſpared our ſelves, ſhall I flatter the reſt? God forbid.

2 Church-patrons; who in ſtead of Levites to divide the Word, put in Gibeonites not worthy to divide wood. Their queſtion to him that moves them for a living, is Iudas's, Quid dabis? let their end bee Iudas's; deſpaire and a halter, Quid dabis? God gave him a halter. They that aske the ſame queſtion, why ſhould they not receive the ſame anſwere? Sacriledge is the higheſt theft; and by their owne confeſſion, the theefe is worthy of a halter. They are in ſome kinde worſe than Iudas; he ſold the body, they ſell ſoules: his barter bought but a Potters field for buriall: theirs doth make the Church Acheldama, a field of blood, for ſlaughter. Beſides all their other damnable traffique, they ſhall anſwer for Soule-blood at the day of Iudgement.Rev. 18.13.Rev 18:13

3 For Magiſtrates and Iudges, they have their practices too.Eſai. 1.23.Isa 1:23 Eſay cals the unjuſt ones, The companions of theeves. Why? for taking purſes of travellers? no, but for taking bribes in their chambers. The theefe hath as much right to the one, as the Iudge to the other. They plead gift; and what is freer? ſo the true man gives his purſe to the theefe, to ſave his life; and the Client gives his money to the Iudge, to ſave his living. This ſinne is able to turne Guild-hall into Shooters hill, and make Weſtminſter-hall more dangerous than Salisbury p. 918Plaine.Hoſ. 4.18.Hos 4:18 They cry, Give; and the theefe ſaies but Deliver; and what is the difference betwixt Give and Deliver? Yet Give, ſits on the Bench; while poore Deliver ſtands at the Barre. If places of Iudicature were to bee bought for money, (and I would to God they never had beene ſo) we have them among us, that would buy them up by the whole-ſale, and make them away againe by retaile.

4 Covetous Lawyers have their practices too. See, thy matters are good: ſo Abſalom ſtole the peoples hearts, ſo theſe ſteale their purſes. Shall I ſay with the Apoſtle, Such were ſome of you? No, Such are ſome of you.

1 Cor. 6.11.1 Cor 6:11He is a diſſembling chapman, that ſaies of a good commoditie, It is naught: and he is a coozening Lawyer that ſaies of a naughty cauſe, It is good. Tertullists will plead againſt Paul, and Abiezrites for Baal; ſuch Lawyers are advocates againſt Chriſt, and Chriſt will be no Advocate for them. It is a proverbe not more old than true: Logicke, the Law, and the Switzers may be hired to fight for any body.

I muſt omit many practices of covetouſneſſe. As that of the covetous gameſter; who when he winnes, plaies the theefe with another, and loſing is a theefe to himſelfe. Or the oppreſſing Land-lord, who while hee makes his Tenants beggars,Luk. 12.20.Luke 12:20 makes himſelfe a foole. Thou foole, when thy ſoule is ſnatch'd away, whoſe ſhall theſe things be? yea worſe; for if he be a foole that laies up but his owne goods; Vos invenite ei nomen qui tollit aliena: finde out a name for him that takes away other mens.Aug. Or the ſevere Creditor, that uſeth his debtors, as Darius did Daniel; Dan. 6.16.Dan 6:16firſt caſt him into the lions denne, and then ſollicite God for his deliverance; Thy God deliver thee. So he caſts them into priſon, and praies God to helpe them out. I have heard of priſoners, that on their death-bed, when they had ſcarce one houre to pray for themſelves, have ſpent halfe of it in curſing their Creditors; and in ſtead of their owne pardon, have deſired their vengeance: It was a fearefull condition, yet remarkeable; the parties thus curſed falling into ſuch inſufferable diſeaſes, that they have beene deſperately ready to blaſpheme God and die.

Or the ſacrilegious purloiners of Tithes: who fed the rich gluttons of Rome with the fat of bread, and will not allow poore Lazarus of the Goſpell the very Crummes. Nor is it the fault onelyonly of impropriators, ſome of which number are curſed for reaping where they never ſowed; and doe not value a Miniſter ſo much as they doe their horſe; with whom, as with men given over to a reprobate ſenſe, there is nothing more to doe: for no voice of God can awake them out of their dreame, nothing but the Archangels Trumpe; at which day they will bee found to have impropriated their owne ſoules from Chriſt. Theeves are broke in upon the remainder. The world is buſie about the diſquiſition of the Tenure of Tithes; and many are cunninger in this, than in the Articles of their Religion. But why does cuſtome over-beare Gods Law, mans law, and all? Let this point be argued in the Court of Conſcience; and if God determine on their ſides,Luk. 18.12.Luke 18:12 we have done, much good doe it them. I pay tithes of all that I have, ſaith the Phariſie. I ſhould have fear'd he had lyed, but that our Saviour juſtifies him, even to Mint and Cummine. A Phariſie of Ieruſalem was in this an honeſt man to many a Citizen of London; yet the Phariſie went to hell. The leaſt ſheafe the covetous man culs out for God, and what he ſteales from him, hee thinkes the cleareſt gaine.

1 If the uſurer were not deſperate, I would ſay ſomething of his practices too; but the very name is enough to condemne him. Hee breeds of money to the third generation; and a ſhilling is not ſooner his, than hee ſets it to beget another. The Beare cannot drinke, but hee muſt bite the water, the uſurer never cooles his thirſt, but his draught is a poore mans eſtate. Saint Auguſtine fele a heavy burden on his Conſcience,Confeſſ. li. 2. c. 4. for robbing of a Peere-tree in his younger p. 919dayes; he cals it his periſhing, his falling from the Firmament. Uſurers rob men of whole Orchyards, and never grudge at it. A Gentleman in the Countrey takes in the Commons, which in the Citie he takes out in Commodities; and for his racked rents, he is furniſhed with rattles. The divell had a Serpent to tempt Eve, and the uſurer hath a Paraſite to tempt the young heire: bring him but once to riot, and then he will want powder, and who ſhould ſupply him but the uſurer? Thus his minde is quite tranſpoſed from his originall: the uſurer furniſhes him for the Taverne, the Taverne for the Brothell, the Brothell for the divell. If one intice an Apprentice to rob his maſter, the Law makes it felonie: if he maintaine him being runne away, there is a penaltie. And is there no law for him that enticeth a Sonne to rob his Father, yea that ſhall rob a father of his ſonne, rob God of a ſoule? Mee thinkes, ſuch injured Fathers ſhould put up a Bill in Parliament againſt ſuch Caterpillars. This is the heire, come, let us kill him, Mat. 21.38.Matt 21:38and the inheritance ſhall be ours. They are like foxes, that uſe their wits and their teeth together; they never talke, but they take hold. Bees, of all creatures cannot abide ſheepe; becauſe being once got into their wooll, they are ſo intangled that they cannot get out againe. Uſurers have the countenance of ſheepe, they looke ſimple, and goe plaine; you would take them for ſheepe, but they are ſheepe-biters. They make no other uſe of their wooll, that is their wealth, but to ſnarle and enwrap men; and once in their bookes, it is hard getting out.

2 For practices of avarice in Trade; preventions, interventions, circumventions, adulterate wares, blended mixtures, a weight for the Hall, and a weight for the ſtall, a meaſure to buy with, and a meaſure to ſell with; they tranſcend all numeration. There be certaine myſticall principles in every ſcience, which cannot bee declared; wherein caveat Emptor. Call them what they will, they may all be reduced to fraud, that's the formall, yea and practicall part of them.2 Kings. 5 22.2 Kgs 5:22 Gehezi runnes after Naaman for a talent of ſilver and two change of raiment, with a lie. The good Syrian greets the ſervant in that language wherwith he was diſmiſſed of his maſter; Is it peace? So ſuddaine a meſſenger might ſeeme to argue ſome ſtrange newes: but the breathleſſe Gehezi ſoone ſatisfies him, if hee will as ſoone ſatisfie Gehezi. Had he come for this reward in his owne name, as a fee for the Prophets ſervant, as his gaine, ſo his ſinne had beene leſſe: but hee muſt have a greater ſumme. Light profit will not content a covetous Tradeſmen; therefore he ſtretcheth his conſcience; as Gehezi belied his maſter, robbed Naaman, burdened his owne ſoule. Avarice is ever cunning, as having the mother wit, and the fathers wit to helpe. Two young men of the ſonnes of the Prophets bee come from mount Ephraim. What a ſound and formall tale hath he deviſed? Of the number, the place, the qualitie, the age of his Maſters gueſts? The value of his demand was ſo proportioned, that it might not be unlikely of his maſter, and yet well enrich himſelfe. I aske you but reaſon, ſaith the Shop-keeper. But the love of money can never keepe good quarter with honeſtie: there is a mint of fraud in the worldly breſt; and it can coine lies as faſt as utterance. Covetouſneſſe never lodged in the heart alone: if it doe not finde, it will breed baſe companions. We are not to doe evill, that good may come of it. Rom. 3.8.Rom 3:8But there is no evill which they will not doe, that goods may come of it.

But now what is the end or project of all theſe practices? To be rich; an impatient deſire to be rich. They that will be rich, fall into temptation, &c. 1 Tim. 6.9.1 Tim 6:9Qui dives fieri vult, & citò vult fieri. All is fiſh that comes to their net, though it bee a ſnake in ſtead of a Lampreele. He that makes haste to be rich, ſhall not bee innocent: yea ſometimes, hee ſhall not bee rich: the more haſte, the worſt ſpeed. Cuſhi runnes apace, but through chubby and rough grounds, uneven diſadvantages: Abimaaz out-runnes him, becauſe he takes the way of the plaine. Plaine-dealing doth not ſeldome get more riches, it ever gets more happineſſe. The ſpurred horſe ſooneſt tires: many a one is ſo haſty, that he loſeth the game. When the p. 920winde is ſtrong, and the ſailes full, then let the Mariner beware the rockes. How many had beene rich, if they had tarried Gods leaſure? If Saul will not ſtay for Samuel, his ſacrifice ſhall doe him no good. But now when they will bee rich, and God ſhall not know of it: rich, and never trouble him about it: when fraud is imployed as a coagent of trade, to ripen and forward it, as Art helpes to improve Nature: when the ſpring of Conſcience is skrewed up to the higheſt pin, that it is ready to cracke: when Religion is lock'd up in an out-roome, and forbidden on paine of death to looke into the ſhop or warehouſe: then is Covetouſneſſe in the full practice. The Poets fained Pluto to bee the god of Riches, and of hell; (as if hell and riches had both one maſter) and to bee lame; yet withall, ſwift and nimble as fire. When Iupiter ſent him to a ſouldier or ſcholar, he went limping: but when to one of his Bawdes or miſtreſſes, he flew like lightning. The morall was; The riches that come in Gods name, and are ſent to honeſt men, come ſlowly: but they that come by unjuſt dealing, flow in apace. He that reſolves to be evill, may ſoone be rich. All the wealth which the worſt man hath, is for the matter the gift of heaven: yet for the manner of getting it, millions goe to hell. Health cannot come but from God; yet how many have ſought and obtained health of the divell? But more ſafe and welcome is the gaine that comes in the ſlow waine of honeſtie, than that which comes hurrying in the ſwift charriot of iniquity.

Thus I have diſcovered ſome practices of avarice; but who can declare them all? not he that hath done them, the covetous: not he that is undone by them, the guiltleſſe; not hee that teaches them, Satan himſelfe; but onelyonly hee that ſhall judge them, the omniſcient God. But to what purpoſe is all this, if the covetous man will not be found? While the Preacher walkes in generals, declares the nature of avarice; every man can be the maſter of his owne patience. But deſcending to particular application, Thou art the man; then hee is held to leave his Text, and to miſtake his Auditory. For my owne part I profeſſe, that I ſhould be farre from Ionah's paſſion, to vex or fret at it, ſhould Gods mercy and your innocence make me this day a liar, and prove all my ſpeeches impertinent; yea, I will pray that it may be ſo. But when the Phariſes came to Chriſt with an errand of accuſation,Ioh. 8.3.John 8:3 there were at firſt many ſinners: when they had charged the woman with adultery,Verſ. 4. there appeared but one: but when they all went away convicted by their owne Conſciences,Verſ 9. there appeared never an one: but this did plainely ſhew that they were all ſinners. O that men would ranſacke their owne Conſciences, and make a ſtricter inquiſition into all the ſuſpected paſſages and practices of their lives. You ſhall finde this ſinne full of fetches, pretences, excuſes: beleeve it not, ſpare it not: ſhrive it to the proofe, arraigne it, condemne it, puniſh it. Puniſh it in the body by faſting and mortification puniſh it in the ſoule by repentance and contrition, puniſh it in the purſe by workes of charitie and reſtitution. Breake open your conſciences, more ruſty than your coffers. The Law will not allow of the defendants bare negation, without witneſſes. Thy owne word will not be taken before God; let the poore witneſſe for thee that thou art not covetous. Their prayers ſhall unlocke the gates of heaven for thy ſoule, and their teſtimonie availe thee, when no riches ſhall, in the day of Chriſt.

An heart exerciſed with covetous practices.] This is the diſeaſe; now let mee aske thy ſoule two queſtions. Firſt, Viſne ſentire, wouldſt thou perceive the danger of it? Secondly, and then, Viſne ſanari, wouldſt thou be cured of it? If ſo, firſt, conſider the Effects, then the Remedies. The Effects are many, and mortall.

1 It ineffectuates the inſtruments of Salvation: covetous thornes ch…ke the ſeed, it is but caſt away. It may breed a ſwimming, but not a ſaving knowledge: furniſh the head, but not better the heart. Nabal is his Name, and Foole is his p. 921Sirname: the wiſedome of God is ſhut out of doores, while this folly keepes the houſe. We wonder that our Sermons take no better effect; that among ſo many arrowes, none ſhould hit the marke. But God tels us the reaſon; They ſit before thee, and heare thy words, but their heart goes after their covetouſneſſe. Ezek. 33.31.Ezek 33:31The dampes of the earth doe not more quench fire, than the love of the earth ſtifles grace. Neither trees nor graſſe grow above, where the golden mines are below. If money be centred in the heart, no fruits of goodneſſe can appeare in the life. What, looke for grace in the covetous? We may as well looke for a harveſt in a hedge. They doe but ſerve us, as they did Chriſt; when we preach againſt covetouſneſſe, they laugh at us.Luk. 16.14.Luke 16:14

2 It impoſſibilitates the entrance into heaven. Where the treaſure is, there is the heart: no man hath two hearts, or two treaſures; the one is but counterfeit, if any at all. The world indeed ſometimes fals into mens mouthes; but God doth not ſpill his heavenly riches: hee parts not with them without ſuit, without thankes. He muſt ſtrive to enter into heaven that miſſeth not, and hee ſhall miſſe of entrance that ſtriveth not. The Covetous is like a Camell, with a great bunch on his backe: heaven gate muſt be made higher and broader, or hee will hardly get in.

3 It diſpoſeth a man to all ſinnes, be they never ſo horrid: he is a fit piece of timber for any place in the building of hell: this mercenary ſouldier will refuſe no office in the divels campe, for booty. Any ſinne doth prepare and habitually diſpoſe the minde to every ſinne: but this doth actually tr…nſgreſſe the whole Decalogue.

1 Commandement; Thou ſhalt have no other gods but Me. If the covetous have not another god, why does Paul call him an Idolater? Either he doth offeraaIob 31.24. Hab. 1.16.Job 31:24Hab 1:16 ſacrifice to his gold, or if hee does not, yet he refuſeth no deſperate adventure, it puts him upon, and obedience is better than ſacrifice. bbAug Civit. Dei, lib 7. cap. 12.One of Iupiters many names was Money: Pagans gave unto their god the name of Money: and the covetous give unto money the worſhip of God. The Romanes had a God which they called Terminus: I feare we have made it a London-god, and a Westminster-god, too. The Iſraelites made a calfe, and then danced about it, one calfe about another: with no leſſe joy doe the covetous adore gold.

2 Thou ſhalt not worſhip an image. But marke how the Prophet joynes them;ccEſa. 27, 8.Isa 27:8 Their land is full of ſilver and gold; and preſently, their land is full of idols. It wa… gaine that made Diana ſo great, and Demetrius to ro…re, and make ſo great a noiſe for her. They bee the coffer-doctrines that Rome is moſt violent to juſtifie: Maſſes, which bring in maſſes of wealth: Praying for the dead, which is a tricke to prey upon the living: they are ſomewhat colder for thoſe Tenants that doe not warme their kitchin: yea, I would that covetouſneſſe had not robbed God of his worſhip among us. How many Churches of this land have no better than a ten pound ſtipendary, that hath leſſe learning than living, whiles one of another coat goes away with the Churches Salary?

3 Thou ſhalt not take the Name of God in vaine: this the covetous thinkes a very vaine Commandement. What equivocation, oath, lie, blaſphemy, perjurie, will not he ſwallow in the ſweet broth of Commoditie? It is a principle in his Catechiſme, Gaine is Godlineſſe; and hee never likes Godlineſſe, but when it brings in gaine. Sometimes covetouſneſſe ſtrips off all religon, at other times Religion muſt bedd1 Theſſ. 2.5.1 Thess 2:5 the cloake of covetouſneſſe. eeGen 34.23.Gen 34:23Shall not their ſubstance be ours, ſaith Shechem? So ſhall not their cuſtome be ours? Are wee brothers at the Church, and ſhall we not bee Coſins at the ſhop.

4 Remember to keepe holy my Sabbath. But the covetous thinkes, Religion makes men idle: the Sabbath is one day loſt in a weeke; above ſeven weekes loſt in a yeere; and Ad quid perditio haec? ffExod. 5 8.Exod 5:8The people are idle, ſaith Pharaoh, therefore they cry, let us goe ſacrifice: as if men would never thinke of ſacrifice, unleſſe they were p. 922idle. Sacriledge hath impropriated Gods Tenths already; and now covetouſneſſe would impropriate his Sevenths too. Chriſt ſhould have neither Tithe nor Time, if avarice might have her will. Not to ſpeake of ſome Lawyers chambers, which on a Sabbath afternoone are fuller of Clients, than ſome Country-Churches are of ſuppliants. We reade that on the Sabboth dayesggNeh. 13.16.Neh 13:16 Ieruſalem was troubled with fiſh-merchants: and does not London abound with drinke-merchants? Suppoſe that theſe Temples of Bacchus are better viſited among us, yet what are the ſuburbs and adjacent villages?hhAmos 8.5.Amos 8:5 When will the Sabbath bee gone, that we may ſell corne? There was ſome honeſtie yet in that covetouſneſſe; they had the patience to tarry ſo long. But our borderers cry, When will the Sabbath come, that we may have our houſes full of Citizens, and vent our tippling commodities? So they turne Sabbatum Dei, into Sabbatum Bacchi: and make it both a ſelling day, and a ſwilling day.

5 Honour thy Parents. The father ſaies of his childe, as Abraham did, O that Iſhmael might live: the covetous ſonne, like Eſau, O that the daies of mourning for my father were come: Haeredis lachrymae, ſuch teares bee growne into a proverbe. This is one practice among the Romiſh orders, like that of theiiMark. 7.11.Mark 7:11 Phariſes: they muſt give all their goods to the Colledge, and goe as naked into the Cloiſture, as they came into the world. Thus their poore parents that depend on their maintenance, muſt have empty bellies, that the others Corban may be full: as if the very ſmell or ſteame of the ſacrifice were enough to give them their dinners. Did wee never heare of ſuch unnaturall prodigies, that have denied reliefe to their owne Parents?

6 Thou ſhalt not kill. Yet this is a common effect of covetouſneſſe.kkProv. 1.19.Prov 1:19 He that is greedy of gaine, takes away the life of the owners. The Lampe is not onelyonly put out by powring on of water, but by not powring in of oile. Was not the rich man guilty of Lazarus his blood, while hee relieved him not? It will grieve thoſe Churles, that have either made beggars, or not comforted them, to bee found at the laſt day murderers.llEzek. 22.13.Ezek 22:13 Diſhonest gaine is accompanied with blood, ſaith the Prophet. Iudas did not ſo much hate his maſter, as love the money: yet the love of the money moved him to betray his maſter.mm1 King. 21.13.1 Kgs 21:13 Naboth will not part with his vineyard, hee ſhall therefore part with his life. Hee is accuſed, condemned, ſtoned; heere is a ready payment for a rich vineyard: Ahab will drinke his blood, that hee may come to taſte his wine. What makes Rome give toleration of murder, by ordaining refuges for wilfull blood, but avarice? Murder is condemned by the light of Nature, as thennAct. 28.4.Acts 28:4 Barbarians concluded upon Paul: yet to the golden ſhore how many feare not to ſwim through a ſtreame of blood?

7 Thou ſhalt not commit adultery. Yet coy Danaë will admit an adulterous Iupiter in a golden ſhowre. The purſe hath often prevailed more than the perſon. Do not too many Gallants plot how to get into the Merchants bed, rather than how to get out of the Merchants booke! What doth countenance the Romiſh Curteſan, but the Popes Corban? Out of thoſe licenced Stewes, hee makes himſelfe pleaſant broth. Some force themſelves to a ſingle life, meerely to avoid the charges of the married condition. They that had rather fry in their owne ſenſualitie, than quench that fire with an allowed remedie, doe (as it were) offer up themſelves to Moloch, in the burning flames of luſt. Thus a covetous father in the marriage of his childe, inquires not after vertues, but riches. Abigail ſignifies her fathers joy, yet ſhe was matched with Nabal, and ſorrow together. If her father had meant her joy, either in her ſelfe, or in her life; ſo unworthy a Churle had wooed in vaine. But hee married her Nummo, non viro. O how many a childe is thus caſt away upon riches? What is the uſuall effect of it; but either for the diſcontented wife to want iſſue, or unlawfully to ſeeke it?

p. 9238 Thou ſhalt not ſteale. All coozenage is theft; and oſtende mihi avarum, Ier. 6.13.Jer 6:13remonstrabo tibi furem. Extortions, Depopulations, Impropriations; Encloſures, engroſſings, monopolies, with that whole litter of vipers, are bred in the dunghill of covetouſnes. Now the covetous man may be counſelled by his lawyer, that he hath an action againſt me, for calling him Theefe. But if we ſhould come to tryall, there is a witneſſe within him that would cry, a Theefe, a Theefe, his conſcience would attach a Theefe in his owne boſome. I could tell you of an eulogie made by an orator of a magiſtrate, wherein he commended him for being no Theefe. This, replied another, were a good commendation for a ſervant; if beſides, he be no runnagate. But at the great Aſſiſes, he is no lover of riches that ſhall cleare himſelfe from being a theefe.

9 Thou ſhalt not beare falſe witneſſe. But he that ſcruples not at falſe dealing, will never ſticke at falſe accuſing. The tongue is an ill apprentice to the covetous heart, if it cannot lend the falſe hand a lie or an oath. I know there be hackney conſciences, Knights of the Poſt; and flatterers thatooIud. ver. 16. admire perſons for advantage, as dogs fawne for a cruſt. But does not the tradeſman, that tels me a tale in my eare, while he cuts a hole in my purſe, deceive me with a falſe teſtimony?ppProv. 30.9.Prov 30:9 Leſt I be poore, and ſteale, and take the Name of my God in vaine. Poore and ſteale; povertie brings in theevery. Steale, and take the Name of God in vaine. Theevery brings on Perjury. The lawyer that pleads his clients cauſe, againſt his owne conſcience, is hired by covetouſnes to beare a falſe witneſſe.

10 Thou ſhalt not covet that which is thy neighbours. But if the covetous mans hands were as able, as his wiſhes be nimble, like another Adam, he would have the whole world to himſelfe. They talke of the Philoſophers ſtone, your roſy-croſſe brethren; there is no ſuch thing in Rerum natura, unleſſe it be a covetous mans heart. That is of a chymicall vertue, and would turne all into gold, a perpetuall limbecke that labours of projection: till on the ſuddaine the glaſſe breakes and all flies out in fumo. He doth wiſh the whole earth were mines and Indies; the ocean a ſea of gold, as S. Iohn cals it a Sea of glaſſe. If every fiſh had ſo much money in it as S. Peters, he would quickly turne fiſherman. Heaven it ſelfe cannot tempt him, unleſſe it were al gold, and every ſtarre a diamond. Pope Benedict. 12. refuſed to make another Cardinall, unleſſe he could make another world: for as that was not ſufficient for his Cardinall, ſo one is too little for the covetous. Si offa totius mundi injiceretur dentibus, & faucibus eorum univerſa rerum maſſa; if the whole world were throwne as a ſop into their mouths, it would not content avarice.

Thus is he a tranſgreſſor of every law. Goe now yee fooles, and flatter your ſelves, that you are no Atheiſts, no Idolaters, no Blaſphemers, no Sabbath-profaners, no parent contemners, no murderers, adulterers, theeves, nor lyars: you have beene al theſe, are al theſe, or may be al theſe, or whatſoever elſe the devill will, if you continue covetous. The opinion of honeſtie is put on this ſinne through the world; An honeſt man, but ſomething hard: but yet in the Iudges ſentence, the adulterer and theefe are as honeſt men. Read 1 Corinth. 6.10. and Eph. 5.5. There you may learne what to thinke of his honeſtie. He is got into the midſt of that deſperate throng, that ſhall never ſee the face of God. We ranke him with Addermen and Gentlemen, give him the beſt offices, the higheſt roome at the Table, and Pew in the Church: God reckons him amongſt whores, and blaſphemers, and theeves, and dogs, which be indeed his companions. Certainely, if ſuch a man be honeſt, there are abundance of honeſt men in hell. We are loth to keepe company with ſwearers, and ſwaſhers, and harlots, and drunkards; but we have as great a charge of ſeparation from the covetous.qq1 Cor. 5.11.1 Cor 5:11 Eate not with him: and Salomon gives the reaſon,rrProv. 2….7.Prov 2:7 Becauſe he hath an evill eye; that wiſheth a man choakd, when he bids much good do't him; when his gueſts are gone, he talkes how much this man did eate, and how faſt the other called for drinke; and feeds p. 924his familie with the mouldy remnants a monethmonth after. If ſuch muckewormes were as odious to the reſt, as they are to me: they ſhould appeare in the ſtreet like owles, with whom no honeſt man will converſe. Why ſhould I preferre him before a piece of copper, that preferres a piece of gold before my Maker.

It is time to come to the Remedies of this deſperate diſeaſe; and to ſtoppe that violence and precipitation, wherewith we are tranſported to theſe rotten inconſtancies.

1ſſ1 Ioh. 5.4.1 John 5:4 Faith overcomes the world. What doth it bring the riches of it into our coffers? no, but it caſts the love of it out of our hearts. The world is not overcome by gaining, but by deſpiſing it. As covetouſneſſe is an Alchymiſt, that turnes gold into God; ſo faith makes Chriſt unto our ſoules All in all. The more hold a man takes of the world, the more he loſeth hold of the Lord. Covetous men cleave to the world ſo long as they can; but when that ſtaffe breakes, then to the Lord. Extremitie of diſtreſſe will ſend the profaneſt to God: as the drowning man ſtretcheth out his hand to that bough, which he contemned whiles he ſtood ſafe on ſhore. So Saul retired himſelfe tott1 Sam. 28.6.1 Sam 28:6 inquire of the Lord, but be anſwered him not. It is an unreaſonable inequality, to hope to find God at our command, when we would not be at his: to looke that he ſhould regard our voice in trouble, that would not regard his voice in peace.uuHebr. 13.5.Heb 13:5 Let your converſation be without covetouſneſſe: why? Becauſe he hath ſaid, I will not leave thee, nor forſake thee. We credit the promiſe of a wealthy and truſty friend: yet man may lye, man may die, man may be unable to helpe himſelfe. God is too conſtant to be changed; too potent to be croſſed, too wiſe to be deceived. I will never leave thee: not in a deare yeare, not in age, not in ſickneſſe, not in death: they that beleeve this, cannot be covetous. The wealth thou keepeſt, is not thine owne, but Gods: he muſt give it thee out of thine owne cheſt: and if thou haſt little, cannot he give it thee out of anothers cheſt, as well?

2 Content with our owne condition: he that hath wrought his heart to this happy reſolution, hath disfurniſhed Satan of a deadly weapon. The King is forbidden ſoxxDeut. 17.17.Deut 17:17 multiply to himſelfe ſilver and gold: yet who hath greater uſes, or fairer pretences, for this multiplying, than a King?yyProv. 30.16.Prov 30:16 Salomon ſayes there be foure things that cry Nunquam ſatis; and we may adde a fift, the covetous heart, that ſhall care with them all foure, and yet riſe up with a Never enough. Eſau was an honeſt man to thouſands of theſe; foraaGen. 31.9.Gen 31:9 Eſau had Enough. bb1 King. 21.2.1 Kgs 21:2Naboths vineyard lay too neare Iezabels court, it had beene better for him in the wilderneſſe. The vicinity did not make it more commodious to the owner, than envious to the beholder. It was now the perpetuall object of an evill eye: his vines grew too neare the ſmoke of that Tyrants chimneys, too much within the proſpect of Ahabs window. The ſight of it breeds thoſe deſires, that can neither ſafely be denyed, nor honeſtly ſatisfied. Eminence is ſtill joyned with perill, obſcurity with peace. An inheritance needs no worſe inconvenience, than the covetous eye of a Great neighbour. There is no ſuch annoyance belongs to a houſe, as an Ahabs avarice. He had vineyards enough of his owne, but all their grapes were ſowre to Naboths. His heart covets it, his tongue demands it, the poſſeſſer denyes it, he growes ſicke upon it, Naboth muſt bleed for it, and then he will have it. Ahab was ſick of a Pluriſie, and Naboth muſt be let blood to cure him. O the impotent and inſatiate deſire of avarice! what is there that can make a man rich, but content? Ahab was Lord and King of all the territories of Iſrael: Naboth is the owner of one poore vineyard: yet Ahab can have no joy of all Iſrael, if Naboth enjoy his vineyard. Beſides Samaria, Ahab was Lord Paramount of Damaſcus, and all Syria; conqueror of Him that was attended with two and thirty Kings. Naboth was a plaine Towneſman of Iezreel; the good husband of a little vineyard. Whether is the richer? Naboth wiſheth for nothing of Ahabs; Ahab longeth for ſomething of Naboths, and cannot brooke a repulſe. Riches and povertie is more p. 925in the heart, than in the hand: hee is wealthy that is contented, hee is poore that wants it. O poore Ahab, that careſt not for thine owne large poſſeſſions, becauſe thou mayeſt not have anothers. O rich Naboth, that careſt not for all the dominions of Ahab, ſo thou maiſt enjoy thine owne.

3 Looke up to the Promiſed land: if but one glimpſe of thoſe heavenly treaſures were preſented to our eyes; how ſcornefully would we behold the world, and call it as Hiram did the cities given him by Salomon, in indignation,cc1 King. 9.13.1 Kgs 9:13 Cabul, a … or dirtie land. Thou loveſt gold, there is a citie whoſeddRev. 21.21.Rev 21:21 streets be gold. Who would be raking in the kennels of the earth, that might gather pearles out of thoſe chryſtalline ſtreames of joy? Our Head is in heaven, what make our Hearts upon earth! It is fit the Head and the heart ſhould goe together. Sicut Eccleſiam praeceſsit Caput ejus, ſic Christianum praecedat cor ejus. Aug.We cannot yet get up our bodies, let us ſend up our hearts. Sequetur totum noſtrum, quò praeceſſerit aliquid nostrum. The way to mortifie covetouſneſſe, isee1 Tim. 6.19.1 Tim 6:19 to lay hold on eternall life. The looſer hold we have of the world, the leſſe hold the world ſhall have of us: and the more we faſten above, we looſen below.ffPſal. 17.14.Ps 17:14 Men of the world have their portion in this life; but my teeth ſhall not water at their dainties.

4 Let us free our ſelves from a falſe opinion of riches: we thinke they will ſatisfie us, and they cannot. Non plus ſatiabitur cor hominis auro, quam corpus aurâ. The heart ſhall be ſatisfied with gold, when the body is contented with wind, ye…, does not Aurum rather make Auarum? ggConfeſſ. l. 6. c. 6.S. Auguſtine tels of an oration which he made to the Emperor; wherein he exceedingly pleaſed him, becauſe he exceedingly praiſed him; and was ſo eloquent in his commendation, that all the hearers fell into commendation of that eloquence. But for his reward, it was like ours; for our good words, the people returne us onelyonly good words againe: as when a Poet preſented Augustus with Greeke verſes, he for his reward gave him Greeke verſes againe. Home he came, and by the way in a greene medow he ſpyed a poore beggar, well lin'd with ſtrong drinke, frisking, and ſinging, and dauncing, and taking care for nothing. Whereupon he thus ſighed; What is riches, that it ſhould not give ſo much content as beggary? Miſerable is that life, wherein none are happy but the miſerable. All our labour for wealth, is but care and travell, for travell and care. He that hunts this game in the worlds forreſt puts up more beaſts than he well knowes how to be ſhut of. This beggar hath not burnt candles all night a monethmonth together, he made no oration to the Emperor to day, yet he is merry. His purſe hath no crownes, his fleſh weares ragge…, yet he is jocund: ſure there is no art leading to felicitie, but the art of beggary, The meditation of this beggarly content wrought that learned man to provide for the poſterity of his ſoule unperiſhing riches. Thus though the beggar had more joy than Augustine, yet Saint Auguſtine had more joy than the beggar. With how different aſpects and affects do diverſe men looke upon the world! The Prophet and his man did not looke upon the Syrian treaſure with the ſame eyes.2 King. 5.2 Kgs 5 The one with the eye of contempt, the other of admiration: the one refuſeth it offered, the other runs after it forbidden.hhIer 45.5. Petrarch.Jer 45:5 I will deſtroy the whole land, and ſeekeſt thou great things for thy ſelfe? Mundus perit, & tu mundana quaeris? Alas, they are but ſpecioſa ſupplicia, fortunae vomitus. If they like true ſervants could continue, yet we like fraile Maſters muſt vaniſh.

5 Laſtly Charitie. The ſheepe is ouerladen with wooll, if it be never ſhorne; and no coate is made for the child while it grows there. The worldlings wealth is too heavy a burden for him: let him be clipp'd, and his wooll then may doe much good.ii1 Tim. 6.18.1 Tim 6:18 Doe good, and diſtribute. Call your riches what you will, you ſhall never find them to be goods, till you doe good with them. Men are miſtaken in riches: God is called Rich; not for his money, but for his merciemercy: not for having good, but for doing good.kkRom. 10.12.Rom 10:12 The ſame Lord over all is rich unto all that call upon him. Wherein rich? not in being Lord of all, ſo much as in doing good to all. Thus p. 926covet to be rich; Rich in Faith, rich in God, rich in good workes. It was the worldlings folly, to thinke that wealth conſiſted in having goods, not in doing good.llLuk. 12.21.Luke 12:21 So is he that layeth up treaſure for himſelfe, and is not rich toward God; So, that is, as very a foole as he was. Covetice is that iniquitie, which hath caſt upon riches that reprochfull Title; to be called The riches of iniquity. This inconvenience can onelyonly be helped by charitie; Make you friends of that Mammon. Otherwiſe, a treaſure of riches gathered and hoorded this day, is but ammIam. 5.3.Jas 5:3 treaſure of vengeance gathered and hoorded againſt the laſt day. Whereas he that gets to give, doth give to keepe. Thou feareſt to loſe thy money by giving it, and yet feareſt not to loſe thy ſelfe by keeping it. Every man ſhall leave his riches behind him, and every man ſhall find them againe. They that have done good with them, ſhall find them ſafe in heaven, with the advantage of glory: they that hoorded them here, ſhall find them againe too, and with uſury; but the ſuper-addition is the plague of conſcience, and eternitie of torments.

God hath appointed himſelfe the rewarder of almes, even to annMat. 10.42.Matt 10:42 cup of water: and a puniſher of covetouſnes, even to theooLuk. 16.Luke 16 want of a droppe of water. Dives would not give Lazarus a crumme of bread, though it might ſave his life: and Lazarus muſt not bring Dives a drop of water, though it might ſave his ſoule. Diſcuſed riches do not more ruſt in the coffer, than in the conſcience, they be not onelyonly Corruptae, Luk. 12.48.Luke 12:48but corrumpentia. Moiſture was not given to the ſprings, that they ſhould remaine in the places where they were bred; but to run along in their watry chanels, and to ſpend themſelves upon the dry and barren grounds. Plato had a conceit, that nature at firſt was delivered of two daughters, Plentie and povertie: that need might be beholding to plentie, for ſupply to her indigence: and Fulneſſe to povertie, for eaſe of her abundance. The rich man was made for the poore,Auguſt. and the poore for the rich. Pauperis est rogare, divitis erogare. Rich niggards are like bleſſed Thiſtles: when death hath cropp'd them, ſome water may be diſtilled out of them, medicinall to the diſeaſe of povertie.

Rich men ſhould imitate Iob, as he did the eagle; who is ſo honourable, that he will not eate his prey alone. The conceit that keeps rich men from giving, is a faithleſſe feare that they ſhall want before they die. Therfore God often takes them away in the midſt of their Mammon; and ſo rids them of what they were afraid, and provides for others whereof they have need. It is eaſy for avarice to find an excuſe to ſave the purſe: the widow of Sarepta could have anſwered the Prophet, with her owne want; as the Macedonians could the Apoſtle, that they had poore enow of their owne, to take up their reliefe: yet they did not. God loves a carefull giver. An almes given with a grudging hand, doth not onelyonly loſe all reward, but deſerveth no pardon. Erogando pecuniam, augebis Iustitiam: thy righteouſnes ſhall ſhine forth as the Sunne, when the Sunne of righteouſnes ſhines forth in his glory. Otherwiſe, audiant irrogare ſupplicia, qui nol…t erogare ſubſidia. Men receive but ten for the ſurpluſage of a hundred below: there ſhall be a hundred for ten repayed hereafter. What do we give, but that which was firſt given us, and we cannot keepe?ppPſal. 112.9.Ps 112:9 He hath diſperſed and given to the poore: his righteouſnes remaineth for ever. The good man hath both riches and righteouſnes: he gives his riches, his righteouſnes he ſhall keepe for ever. Good deeds derived from faith, are rampiers and fortifications againſt Satan: what ſhall become of thoſe cities, that have no ſuch wals? they are a tribute we owe unto God, for defending us from our enemies, and planting peace in our conſciences: he requires now no burnt offerings nor ſacrifices; but the fruits of merciemercy. Thus our Religion affords us more, and coſts us leſſe: yet when the Lord gives us the whole harveſt, we ſcarce allow him the very gleanings. The Idolatrous Gentiles ſhall condemne us; for they beſtowed their wealth in Fanes and Shrines and Images; whereas we to the living Images of the true God will not give our ſuperfluities. Our devotion can away with anything, rather than this ſame Phariſaicall p. 927almeſ-giving. Yet the Cart that is overladen and crammed too full of ſheaves, hath a taile that will ſcatter: let thoſe full gorged worldlings take heed, leſt hogs come to gleane after their carts taile; and their heires be made Wards to uſurers.qqPſal. 109.11.Ps 109:11 Let the extortioner catch all that he hath. It may bee for his ſoule, he gives it gone; but his goods (he hopes) ſhall laſt: the extortioner ſayes Nay to that; and his children ſhall not have enough left to keepe them in priſon. The Miſer is the theeves marke; if he would prevent robbing, let him be bountifull. The Catle comes to disſtreſſe, and no man pities him. Be charitable, that you may ſave your heires from undoing. If there be in your bagges but one ſhilling that ſhould have been the poores, that ſhilling ſhall be the conſumption of all his fellowes.

But after all this, he will build an Hoſpitall. Will he? Now bleſſing on him: when he hath taken away a mans land and inheritance, he will give him a ſtaffe to walke withall. By oppreſſion he hath hedged into himſelfe great paſtures, and now he will allow the owner, the running of a nagge. When I paſſe by an Hoſpitall built by a money-monger, me thinkes I ſee the goodly monument of a bloudy devotion. He ſets a doſſen beggars to pray for him, that God would forgive him the making of a thouſand. And not ſeldome lewd perſons are choſen into thoſe places; whoſe prayers in the chappell cannot ſo much availe him, as their curſes out of it make againſt him. In the law, God abhorred that offering, which was the price of a dog, or the hire of a harlot. He that thinkes to be excuſed by giving part of his robberies, goes about to corrupt God with preſents, and cals him in to take part of the ſpoile. But why doth Chriſt then ſay,rrLuk. 16.9.Luke 16:9 make you friends of your unrighteous Mammon? I anſwere; Hee cals them not evill, becauſe they were ſo much gotten by evill meanes, as were the baites of evill motions; otherwiſe, firſt wrongs ſhould be ſatisfied, before friends be purchaſed. The Apoſtles rule is, firſt toſſEph. 4.28.Eph 4:28 Labour honeſtly for wealth, and then to give to him that needeth. Quamvis de parvo, tamen de justo, de proprio. It is true, that a pound does the poore more good than a peny; yet a well earned peny ſhall doe the giver more good, than ill gotten thouſands.

But there be ſome that hold it idle, to doe but ſo well, with what they got ſo ill. He that hath nothing to doe with his money; but build Churches, they count him one of God Almighties fooles. Or if the Bench of peny-fathers do not cenſure his wiſedome, yet they will terme him a vain-glorious fellow. Tut, Almehouſes will make good Stables; and being let out in tenements, yeeld a round ſumme by the yeere. A ſtrong cloſſet, and a good yron hutch, is worth twenty of your Hoſpitals. Theſe Chuffes will contribute ſomething toward the building of a Iaile, to deterre theeves; or of a gallhouſe, to execute them: but for a Church or an Almeſhouſe, they ſee no need of thoſe. Thus do they teach God to deny themſelves merciemercy: for he that demands merciemercy, and ſhewes none, mines the bridge, over which himſelfe is to paſſe. We reade of a Lad that hadttIoh. 6.9.John 6:9 five barley leaves in a Basket, which, Ieſus tooke and diſtributed to the people. Much goods are too heavy for the covetous, as the loaves were for the Boy. Clauſa onerab…nt, recluſa recreabunt: Let them open the Basket, and divide them among the poore. This is a ſpeciall medicine, to breathe out the corrupt bloud of covetouſnes.

Curſed children.] Filii maledictionis. Hebraiſ. which may be taken either actively, or paſſively. For they carry a curſe about them, whereſoever they goe: and they bring a curſe along with them, whitherſoever they come. Covetouſnes is the Roote of all evils, not onelyonly criminall but penall. There be innumerable woes againſt it, and ſooner or later they ſhall overtake it.uuEzek 22.13.Ezek 22:13 I have ſmitten my hands at thy diſhonest gaine; there the covetous man is but threatned.xxEſa. 97.17. For the iniquity of his covetouſnes, I was wrath, and ſmote him; there he is plagued. God doth not onelyonly ſmite his hands at him, but he ſmites at him with his hands. Hee is in Laodicea's caſe;yyReu. 3.17.Rev 3:17 Wretched in getting, poore in not uſing, blind in keeping, naked in leaving, miſerable in accounting.

p. 928Iob 20.20.Job 20:201 Curſed not ſeldome in his body; which reſtleſſe calamitie is but a whip of his owne making. I might inſtance Achans heape of ſtones, Balaams ſword in his bowels, Iudas his halter about his necke; one piece more to his thirtie; but looke uponzz2 King. 5.20.2 Kgs 5:20 Gehezi for all. The Prophet and the Syrian are parted; onelyonly Gehezi could not ſo take his leave: his heart was mailed up in one of Naamans Portmanques, and he muſt after to fetch it. He thinkes his Maſter too kind, or too ſimple, in refuſing ſo juſt a preſent: himſelfe will be wiſer, thriftier. Deſire haſtens his pace; he does not goe, but runne after his bootie. He hath it with advantage, two for one; and now pleaſeth himſelfe with the waking dreames, of what Land he might purchaſe, how well he was provided for, to live at eaſe. What ſayes his Maſter to it? The leproſie of Naaman cleave unto thee, and to thy ſeed for ever; the act overtakes the word; he went out from his preſence a leper as white as ſnow. A wofull change hath Gehezi made with Naaman. Naaman came a leper, returned a Diſciple: Gehezi came a Diſciple, returned a leper. Naaman left behind him his diſeaſe and his money, Gehezi takes up both his money and his diſeaſe. The reſt of his dayes he ſhall weare out in paine, and ſhame, and ſorrow. He hath two changes of rayment for his body; but is not the body better than rayment? He weares Naamans double livery, both of apparell and leproſie. He ſhall never looke upon himſelfe, but thinke on Naaman, and ô ye covetous, when you ſee your ſelves, thinke upon Gehezi.

2 Curſed in his goods, which are his gods; firſt, he ſhall never have comfort in them: the curſe of that unbeleeving Prince ſhall fall upon him?aa2 King. 7.19.2 Kgs 7:19 he ſhall ſee his owne abundance, never taſt it. Like the Indians that are ſlaved to the Spaniſh mines, he is homo ad metalla damnatus. bbIob 20.22.Job 20:22In the fulneſſe of his ſufficiencie he ſhall be in ſtraites. Dives in miſeriis, miſer in divitiis. Other ſinners that have forfeited heaven, yet receive ſome pleaſure on earth: but the covetous deprives himſelfe of this world, and God will deprive him of the world to come; ſo he enjoyes neither; is not this a curſe? But ſuppoſe the foole thinks it none; therfore, ſecondly, he ſhall not long keepe his wealth.ccIer. 17.11.Jer 17:11 He ſhall leave it in the midſt of his dayes, and at his end ſhall be a foole. It is a hell to him to leave his riches at the end of his dayes; what is it then to loſe them in the midſt? The Sapies of Affrica are buried with all their gold about them; and worldlings would either not die at all, or elſe be buried ſo. If he muſt be a beggar in the midſt,Aug. what ſhall he be at the end of his dayes? A foole; he ſhall loſe both his goods, and his wits. Thus Praedo minoris erit praeda majoris. ddIob 20.21.Job 20:21There ſhall none of his meate be leſt, therfore ſhall no man looke after his goods.

3 Curſed in his Poſteritie. All his project and drift is to leave his children an Inheritance on earth, though he forfeit his owne in heaven: loe, even this alſo God diſappoints. As the father was a rich beggar, the children ſhall be poore Gentlemen. What got Gehezi's poſterity by their fathers covetouſneſſe, but an hereditary leproſie.eeHab. 2.9.Hab 2:9 He covets an evill covetouſneſſe to his houſe. Indeed his deſire is of good,Verſ. 10. Iob 20.10.Job 20:10 but the event of that deſire turnes to evill; and he conſults ſhame to his houſe, not as he ſuppoſed, honour. His children ſhall ſeeke to pleaſe the poore; flatter the needy, and beg even of beggars: ſee now what his Gentlemen come to.ffEccl. 6.2.Eccl 6:2 God hath given him riches, ſaith Salomon, but not power to eate thereof. It may be ſo, but the more he ſpares, the more he leaves for his children; no, but a ſtranger ſhall eate it. Parents be good to your children;Iob 19.17.Job 19:17 let not my breath ſeeme ſtrange to you, (to ſpeake in Iobs phraſe) that intreat for the children of your owne loines. Do not covet to leave them ſo much, that you diſinherite them of all. There is no ſurer way to undoe them, than by undoing others for them.

4 Curſed in his ſoule: he is in little better caſe on earth, than that rich miſer was in hell, burning in deſire of that drop of water, which never ſhall be granted him; Content.ggEph. 5.5.Eph 5:5 The Covetous hath no inheritance in the kingdome of God. No inheritance there? and none heere, neither? In what countrey then lies this mans purchaſe? In a place, which is called,hhRev. 22.15.Rev 22:15 Without; the Territory of Hell. After all p. 929his commings in, he ſhall be ſure of that to come into the bargaine: this is that makes up his revenues.

Now he that is ſo well practiſed in caſting up parcels, Semper in rationibus, ſo much in his counting-houſe; let him looke over theſe particulars, and ſumme up his gaines. A curſe upon his Body, upon his goods, a curſe upon his children, upon his owne ſoule; here is his profit: would not this gaine make a man covetous? A mansiiMat. 16.26.Matt 16:26 ſoule in exchange for the whole world, were but a hard bargaine.kkLuk. 12.20.Luke 12:20 Thou foole, they ſhall fetch away thy ſoule from thee, and then whoſe ſhall theſe be? yea, whoſe ſhalt thou be? Lord, give us nothing in this world, that may prevent our happineſſe in the world to come; let us rather bee beggars, than not Saints.

To take yet a fuller view of this curſe, let mee give you a ſhort Character of the covetous man. Hee is curſed to be a ſervant of ſervants: the Saints drudge is his Saint. He ſhrines his god in his coffer, and there lockes up his heart for a perpetuall ſacrifice to it. Whereas the true God keepeth his, hee will keepe his god: and gives to a peece of earth that veneration, which he denies to his Maker. Yet he dares not truſt either any other God, or his owne: but feares leſt theeves ſhould put him to Micah's complaint;llIudg. 18.24.Judg 18:24 Yee have taken away my gods, and what have I more? O poore god, that cannot keepe it ſelfe from ſtealing! Hee feares a theefe worſe than the divell; yea, he will be beholding to the divell for a ſpell to ſave him from the theefe. In his unquiet ſleepe he dreames of Burglary; and is not ſure that even now hee barred the doore. If his conſcience ever goe about to prejudice his profit, hee condemnes it for a common Barretor. Hee would often hang himſelfe when hee is croſs'd of his hopes, but that he is loth to bee at the charges of a halter; which if he finds ready provided, hee is ready to doe it indeed: and if ſome charitable hand cut the cord, hee cries out that hee is undone; when if he had not beene undone, he had periſhed. He laughs at poore mens curſes; and before hee dies, curſeth himſelfe to boot.

The Ancients have compared covetous men to Hogges: of all beaſts, the ejected devils choſe to enter into them: and ſtill they affect thoſe hoggiſh carles, that inſatiately ſwill up the draffe of the world. One wittily obſerves, that if the Iewes had not beene forbidden by the Law, yet Nature it ſelfe would have diſſwaded them from eating ſwines fleſh; leſt one hogge ſhould eate another. Worldlings are hogs, carrying their ſnowts downeward, not looking up to the tree whence comes their maſt, wallowing in mucke, digging up the earth, if they be not ring'd by the law for rooting; inſatiable in devouring, hoiniſh and grunting, and grudging any neighbourhood. The unthrift with his riotous courſes, doth but ſtill feed hogs. mmMat. 15.26.Matt 15:26It is not meet to give the childrens bread to dogs; much leſſe to hogs. By their unnaturall dealing in the world, you would not thinke they came naturally into the world; but rather like thoſe that were called Caeſares, quaſi caeſi ex utero matris. Their ſinne is ſo impatient of the delay of vengeance, as if they would plucke the ſterne of the world out of Gods hand, till he had confounded them. Oppreſſion is the price of blood: the Iewes would not put it into their Treaſurie; theſe dare put it into their Patrimony. There is no religion in them, but the love of money: by fraud and perjurie they had confiſcated their ſoules long agoe. Any doctrine is welcome to them, but that which beats upon good workes. They ſticke not with the Sages, to fall downe and worſhip Christ, but they cannot abide to preſent him with their gold. Not to meddle or make with a man, is a high favour, for which (they looke) God and the world ſhould be beholding to them. They thinke all charitie to their neighbour conſiſts in bidding him Good morrow. How groſſely doe they coozen themſelves! The Prince requires not onelyonly that his Lawes be not contradicted, but not violated. Goe, ye curſed, becauſe ye did not give: you do p. 930not heare them taxed for condemning charity in others, but for not performing it themſelves.

All their devotion conſiſts in a few abrupt graces; God bee praiſed, Much good do't you. And if any man ſpeake againſt unjuſt dealing, they ſtand not to maintaine their Copy-hold; but, wee are all naught, God amend us: and ſtop the Preachers mouth with, Sir I drinke to you: but Gods mouth will not bee ſtopped ſo. Being asked at the day of Iudgement, From whence come you? they muſt anſwere in the divels language, From compaſsing the earth; for heaven they have not compaſs'd. All their good deedes bee onelyonly good words, but Gods Words are deeds: Goe, ye curſed. He that ſpake the word, and made heaven and earth, ſhall but ſpeake the word, and ſend them to hell. Nec volunt eſſe pauperes, nec haberi divites. To avoid a ſubſidie, they complaine of poverty: and when they complaine of want, they moſt feare that which they complaine to have. Thus doe they live in anguiſh, to die upon the racke, and to finiſh their courſe in everlaſting unhappineſſe. Now as you like this curſedneſſe, you may goe on in covetouſneſſe. It is pitie but the world ſhould love him, that will love the world upon theſe conditions. But for our ſelves, let us impartially ſcourge this Manmon out of our Temples: Chriſt did not die to purchaſe this world for us: let us not loſe that which he purchaſed, to purchaſe that which he contemned. No Lord, thou haſt prepared Manſions for us, prepare us for thoſe Manſions; that by being rich in Grace, we may come to be rich in Glory. Amen.