The Happiness of the Church, Biblical commentary 8

The Happiness of the Church · Biblical commentary 8

p. 307THE COSMOPOLITE: OR, WORLDS FAVOVRITE.

LVKE 12. 20.

But God said vntounto him; Thou foole, this night thy soule shall be required of thee: then whose shall those things be which thou hast prouided?

THIS is the Couetous mans Scripture; and both (like an vnflattering glasse) presents his present condition, what he is: and (like a fatall booke) premonstrates his future state, what hee shall bee. And because; as no man would be thought of others, or will thinke himselfe a worldling; so nor apply to himselfe the terrour of this Text: therefore this Scripture doth both indigitate and single him out, with a Tu es h…mo; and when it hath set himselfe before himselfe, it tels him how he shall stand before the Tribunall of God: vvith a lost name, with a lost soule, with a lost world, with a lost p. 308and neuer to be recouer'd heauen.

We shall perceiue more plainly the Cosmopolites fearefull iudgement, if we take a precursory view of the Parables former passages.

First we hauehave the Rich man, vers. 16. prospering in his wealth: not onelyonly in the vsurious gaines, which his money, Prosperity permitted to the wicked.fraud, oppression, or vniust dealing might get: but euen in those things which God by the hand of nature did reach forth to him. For his ground brought forth plentifully. So deepe a draught hauehave the wicked often drunk in the common cup of blessings. Their Bull gendreth and faileth not: their Cow calueth and casteth not. They spend Iob 21. 10.Job 21:10their dayes in wealth. Yea, will you heare yet a larger exhibition? They are not in trouble as other men, neyther are Psal. 73. 5. 7.Ps 73:5Ps 73:7they plagued like others. There they hauehave exemption from misery. Their eyes stand out for fatnesse: they hauehave more then heart could wish. There they hauehave accumulation of felicity.

Secondly, we hauehave him caring what to doe, vers. 17. Care keepes wealth company.He had so much gaine, so much graine; that his roomes could not answere the capacity of his heart. What shall I doe, because I hauehave no roome, where to bestow my fruits? Care is the inseparable companion of aboundance. Vnâ recipiuntur diuitiae & solicitudo. They, to whom is giuen most wealth, are most giuen to carking, sharking, and solicitous thoughtfulnesse, with a little inuersion of our Sauiours meaning; Where is much giuen, there is much, yea more required. Those hearts whom the world hath done most to satisfie, are least of all satisfied: still they require more, and perplexe themselues to get it. A reasonable man would thinke, that they who possesse abundant riches, should not be possessed with abundant cares. But care not for to morrow, saith Christ. Cuius enim diei spatium Chrys. in Math. 6.Matt 6te visurum nescis, quam ob causam illius solicitudine torqueris? Why shouldst thou disquiet thy selfe with thought of prouisiō for that day, whose euening thou art not sure to see?

p. 309Thirdly, wee hauehave his resolution; which in his purpose, hath a double succession (though no successe) for their disposed order and places. This will I doe, vers. 18. what? 1. I will pull downe my barnes, and build greater; and there will I bestow all my fruits and my goods. He thinks of no roome in visceribus pauperum, in the bowels of the poore: which the Lord hath proposed to him, a fit receptacle of his superfluity. He mindes not to build an hospitall, or to repaire a Church; eyther in cultum Christi, or culturam Christiani: to the worship of Christ, or education of orphanes, or consolation of distressed soules: but onelyonly respects Horreum suum, and Hordeum suum: his Barne and his barley. The want of roome troubles him: his haruest was so great, that he is crop-sicke. The stomake of his Barne is too little to hold that surfet of corne he intends it; and therfore in anger he will pull it downe, and make it answerable to his owne desires. 2. This hee takes as granted, and vponupon the new building of his Barne, he builds his rest, ver. 19. Then I will say to my soule; Soule, thou hast much goods laid vp for many yeeres, take thine ease, eate, drinke, and be merry. He dreames his belly full, and now his pipes goe: he sings requ…em, and lullabies his spirit in the cradle of his barne. This sweet newes hee whispers to his soule. Though he had wearied his body with incessant toyles, and made it a gally-slaue to his imperious affection: yet his soule had beene especially disquieted, and therefore hee promiseth his soule some ease. In this indulgent promise, there is a Preface, and a Solace.

1. The Preface assures his soule much goods, and many yeares; multas diuitias, multos annos. He knew that a scant and sparing proffer would not satisfie his boundlesse desires: there must be shew of an abundant impletion. It is not enough to hauehave an ample rocke or dista…e of wealth, vnlesse a longeuall time be afforded to spinne it out. Philoxenus his wish coupled with his pleasant viands a long throat, (Crane-like); to prorogue his delight: for shortnesse p. 310doth somewhat abate sweetnesse. Rex horae, a king of one houre can scarce warme his throne: it keeps a Christmass-lord flat, that he knowes his end. If this man had bin his own Lord, how excellent an estate would hee hauehave assured himselfe▪ His Farme should hauehave been so large, and his lease so long, that I doubt whether Adam in Paradise had a greater Lordship, or Metbushalem a longer life. The last of his desires is of the longest size: giuegive him much goods, and much time, abundance of ioyes, and abundance of dayes; and you hitte or fitte the length of his foote.

2. The Solace is a daunce of foure paces; Take thine ease, eate, drinke, and be merry. The full belly loues an easie Chaire; he must needs ioyne with his laborious surfets the vacation of sleepe. He hath taken great paines to bring death vponupon him; and now standing at his dore, it heares him talke of ease. He promiseth himselfe that, which he trauells to destroy, life: and euen now ends what he threatens to begin. So worldlings weary and weare out their liues to hoord wealth: and when wealth comes, & health goes, they would giuegive all for life. O fooles! in continuall quest of riches, to hunt themselues out of breath; and then be glad to restore all at once for recouerie. The next pace is, Eate: his bones must not onelyonly be pleased, but his belly. It is somewhat yet, that this man resolues at last no more to pinch his guts: therefore what before he was in their debt, he will pay them with the vsury of surfets. He purposeth to make himselfe of a thinne starueling, a fatte Epicure; and so to translate Parcum into Porcum. The third pace is, Drinke: where gluttony is bid vvelcome, there is no shutting out of drunkennesse. You shall not take a Nabal, but he plyes his gobblet, as well as his trencher. And this is a ready course to retire himselfe from his former vexation; to drowne his cares in Wine. The last pace is a Leualto; Be merry: When hee hath got iunkets in his belly, and vvines in his braine, what should he doe, p. 311but leape, dance, reuell, be merry, be mad! After feasting, must follow iesting. Heere be all the foure passages: he sleepes care away, he eates care away, he drinks care away, and now he sings care away. His pipes be full, and they must needes squeak, though the name of the good, yea the name of GOD be dishonoured. But to such a madmerry scoffer might well be applied that verse, which was sounded in the eare of a great Rimer dying: Desine ludere temerè, nitere properè surgere, de puluere. Leaue playing, & fall to praying: it is but sorry iesting with death. Thus his dance was like Sardanapalus; Ede, bibe, lude: Eate, drinke, and be merry: but there is one thing marres all his sport; the bringing of his soule to iudgement. He promiseth a merry life, and a long life; but death sayes nay to both. He gratifies his soule, & ratifies his state; but couzens himselfe in all. It may be said of him, as King Iohn of the fatte Stagge dying; See how easily he hath liued, yet he neuer heard Masse. This was the sweet, but the sowre followes. Qui gaudebit cum mundo, non regnabit cum Hierom.Christo. He reioyceth with the World, but must not liue in glory with Christ.

Thus farre the Rich man acts; now comes in Gods part: which turnes the nature of his play, from Comike purposes to Tragike euents. He behights all peace and ioy to himselfe; But God said; Thou foole, this night shall thy soule be taken from t…e, &c.

The words containe an

Agent,

Patient,

Passion,

Question.

The Agent is God; But God said. The Patient is the rich Foole. The Passion. This night shall thy soule be required of thee. The Question which God puts to him, to let him see his folly; Then whose shall those things be vvhichwhich thou hast prouided?

p. 312The Agent, God.

The Rich man was purposing great matters, but he reckoned without his host: he resolues thus and thus; But God said to him. Hence two obseruations.

1. That the purposes of men are abortiue, and neuer come to a happy birth, if God blesse not their conception. Man purposeth, and God disposeth. The horse is prepared to the battell, but the victory is of the Lord. It is a holy reseruation in all our purposes; Si Deo placuerit: If it shall please the Lord. aaIam. 4. 13.Jas 4:13Goe to now ye that say, To day or to morow we will goe into such a Citie, and continue there a yeere, & buy and sell, and get gaine. Whereas ye know not what shall be on the morow. Ye ought to say, If the Lord will. For neither tongue can speake, nor foote moue, if the Lord shal eneruate them: as he did bbLuke 1. 22.Luke 1:22Zaobaries tongue in the Temple, and cc1. Kin. 13. 4.1 Kgs 13:4Ieroboams arme, when he would hauehave reached it out against the Prophet. In vaine man intends that, whereagainst God contends. Sisera resolues on victory, GOD crosseth it with ouerthrow. Yet thinks Sisera, Iael vvill succour me, ddIudg. 4. 17.Judg 4:17For there is peace betweene Iabin King of Hazor, and the house of Heber the Kenite. No, euen there …he arme of the Lord is ready to encounter him; a draught of milke shall be his last draught, and the hand of a vvoman shall kill him, that hath escaped the hand of an Armie.

The Iewes may say, We will flie away … swift horses. But God saith, Your Persecutors shall be swifter. Senacherib purposeth to lick vp Israel as the Oxe grasse; and though he found the Land before him as an Eden, to leaue it behind him as Sodome; But God said, He shall goe home without his errand: An hooke in his nostrils shall reine him back. eeEsa. 14. 13. 15.Isa 14:13Isa 14:15The King of Babylon sayes in his heart, I will ascend into heauen, I will exalt my throne aboue the starres of God: and I will be like the most High. But God said, Thou shalt be brought down to hell, to the sides of the pit. H…d made himselfe p. 313so sure of Christ, that rather then to faile of cutting off the prophecied King, he slayes his owne sonne: Hee might so, but he shall not touch Gods Sonne. With what lauish promises do the Spanyards flatter themselues, when they baptised their Nauie with the name of Inv…nsible? England is their own, they are already grasping it (warme with gore) in their clutches. But God said, Destruction shall inherite their hopes: and the remainder of ruine shall be onelyonly left to testifie, vvhat they vvould hauehave done.

Mens thoughts promise often to themselues, Multa magna; many things, great things: they are plotted, contriued, commenced; yet die like Ionah's Gourd, when we should expect their refreshing: Quia non fort…it Deus, because God hath not blessed them. Ambition may reare turrets in emulation of heauen: and vaine-glory build Castles in the ayre; but the former shall hauehave no roofe, as the latter hath no foundation. Philip threatned the Lacedemonians, that if he entred their Countrey, he would vtterly extinguish them. They wrote him no other answere but Si, If: meaning, it was a condition well put in, for hee neuer was like to come there. Si S I non esset, perfectum quidlibet esset. But in the menaces of angry Tyrants, and purposes of hastie intenders, there is an If, an included cōdition, that infatuates all. Let our lesson hence be this.

That our purposes may be sped with a happy successe, let vsus intend in the Lord, for the Lord. 1. Let vsus deriue authoritie of our intentions from his sacred Truth; which giues rules not onelyonly to liue well, and to speake well, but euen ad bene c…gitandum, to thinke well. It is a wicked purpose to fast till Paul be killed; to wreake malice, to satifie lust. Inauspicious and without speed are the intents, whose beginning is not from God. Let no purpose passe currant from thy heart, till God hath set on it his stampe and seale of approbation: Let his Word giuegive it a Fiat: p. 314Whatsoeuer ye doe, yea or intend to doe, let both action of hand, and thought of heart be all to Gods glory.

2. Let vsus in all our purposes reserue the first place for Gods helping hand. ffIohn 15. 5.John 15:5Without mee yee can doe nothing, saith Christ. But it is obiected that Paul spake peremptorily to his Corinthians. gg1. Cor. 16. 5.1 Cor 16:5I will come vntounto you when I shall passe through Macedonia. And Dauid, hhPsal. 66.Ps 66I will goe to the house of the Lord. I answere, Cor tenet, quod lingua tacet: they that had so much grace in their hearts, wanted not this grace; et noscere et poscere facultatem Domini, to know and desire the Lords permission. You shall neuer take men so well affected to good workes, that doe not implore Gods assistance. Though they doe not euer expresse in vvord, yet they neuer suppresse in thought, that reseruation; If it please God, as Paul doth afterwards in that place; ii1. Cor. 16. 7.1 Cor 16:7If the Lord permit. If any will dare to resolue too confidently, patronizing their temeritie from such patterns; as if their voluntates were potestates, let them know that like Taylours, they hauehave measured others, but neuer tooke measure of themselues: that there is great difference betwixt a holy Propet or Apostle, and a profane Publican.

2. Obserue, that God now speakes so to the Couetous, that he will be heard: he preacheth another kind of Sermon to him then euer he did before: a fatall, finall, funerall Sermon, a Text of Iudgement; This night shal they fetch away thy soule. For this is Gods Lecture, himselfe reades it; But God said. Hee had preached to the vvordling often before; and those Sermons were of three sorts.

1. By his Word. But cares of the world choake this Seed: the heart goes after couetousnesse; euen whiles the flesh sits vnderunder the pulpit. This is the deuills three-wing'd arrow, (wealth, pride, voluptuousnesse) vvhereby hee nailes the very heart fast to the earth. It is his talent of lead, which he hangs on the feet of the soule, the affections; p. 315that keepes her from mounting vp into heauen: with the printed beauty of this filthy Harlot hee bewitcheth their mindes, steales their desires from Christ, and sends them a whoring to the hote Stewes of hell. Thus is Gods first Sermon quite lost.

2. By Iudgements on others, whose smart should amaze him. For God, when hee strikes others, vvarnes thee, Tua res agitur, &c. When the next house is on fire, thy cause is in question. God hath smitten Israel, that Iudah might feare. Though Israel play the Harlot, yet let not Iudah offend. kkHos. 4. 15.Hos 4:15Ephraim is ioyned to Idols: let him alone. When the plague knocks at thy neighbours dore, it tells thee, I am not farre off. Gods iudgement on the llLuk. 13. 5.Luke 13:5Galileans, and men in Sil…e is thus applied by Christ, to draw others to repentance, lest they likewise perish. But what if thousands fall on the worldlings right hand, & ten thousands about him, he dreames of no danger: his own gold giues him more content, then all this terror. The Deuill hath hood-wink'd him with gaine; and so carries him quietly (like a hooded hawke) on his fist without baiting to hell. This Sermon is lost also.

3. By crosses on himselfe; and this Sermon comes a little neerer to him; for it concernes his feeling. The first was obiected to his eare, the second to his eye, this last to his sense. But as the first Sermon hee would not heare, the next not see, so this he will not feele: mmIer. 5. 3.Jer 5:3hee is stricken, but he hath not sorrowed. He imputes all to his ill lucke, that hee loseth the game of his worldly desires: he lookes no more vp to heauen, then if there was none. nnPsal. 10. 4.Ps 10:4God is not in all his thoughts. All these Sermons are lost.

But now God will be heard: He said; he spoke home; a word and a blow. He will be vnderstood, though not stood vnderunder. Uociferat, vulnerat: per dictum, per ictum. This is such a Sermon, as shall not passe without consideration. So he preached to Pharaoh, by frogs, flies, locusts, p. 316murraine, darknesse: but when neyther by Moses vocall, nor by these actuall lectures he would be melted, the last Sermon is a Red Sea, that drownes him and his armie. The Tree is bared, manured, watered, spared in expectancie of fruits: but when none comes, the last sermon is the Axe: it must be ooMath. 3. 10.Matt 3:10hewn… downe and cast into the fire. This kinde of argument is vnanswerable, and cannot be euaded. When God giues the Word, innumerable are the Preachers: if the lower voyces will not be heard, death shall be fear'd. God knocks long by his Prophets, yea ppReu. 3. 20.Rev 3:20stands at the dore himselfe; we will not open. But when this Preacher comes, he opens the dore himselfe, and will not be denied entrance. qqRom. 10. 21.Rom 10:21All the day long hauehave I stretched forth my hands vntounto thee; manum misericordiae, the hand of his mercy: it is not embraced. Now therefore he stretcheth out manum Iustitiae, the hand of his Iustice; and this cannot be auoided. All that long Day is past, and novv the worldlings Night comes. This night shall they require thy soule. The Rich man must heare this Sermon; there is no remedy. But GOD said. Wee are come from the Dooer, to

The Sufferer, or Patient;

And his title is, foreign, Thou foole. What? If this had come from a poore Tenants mouth, it had beene held a petty kinde of blasphemy. Is the rich man onelyonly held the wise man, at all parts; and doth God change his title with such a contradiction? Is the worlds gold become drosse? the rich Idoll a foole? It is euen a maxime in common acceptation; He is wise, that is rich. Diues and Sapiens are voces conuertibiles; Rich and wise are conuertible termes, imagin'd to signifie one thing. When the rich man speakes, all the people giuegive (bare-headed) silence and attention. As if no argument could euince such a necessity, as the chiefe Priests to Iudas; Tantum dabo: So much vvill I giuegive thee. Tantus valor in quatuor syllabis. Such force is p. 217Math. 26. 14.Matt 26:14there in foure syllables, and but two words. It is not only eloquence, but enchantment; and they that vse it, preuaile like Sorcerers; vnlesse perhaps they light vponupon (multis è millibus vnum) a Peter, rrActs 8. 20.Acts 8:20Thou and thy money be damned together. If he that can plead by the strongest arguments, be the wisest man, how doth God call the Rich man Foole? If a man should trauell through all conditions of the World, what gates would not open to the rich mans knocke!

In the Church surely Religion should hauehave the strongest force; yet riches thrusts in her head euen vnderunder Religions arme, and speakes her mind. Money once brought the greatest Preacher of the Gospell, euen the Author of the Gospell, Christ himselfe, to be iudged before an earthly Tribunall. Now the Seruant is not greater then his Lord: no wonder if money playes the rex still, and disposeth places to men of the greatest worldly (not the best heauenly) gifts. For a gift prospereth which way soeuer it goeth. It were somewhat tolerable, if money did only hinder vsus from what we should hauehave; but it vvrings from vsus also what we hauehave.

In the Courts of Iustice, Law should rule: yet often money ouer-rules law and Court too. It is a lamentable complaint in the Prophecy of Esay: ssEsa. 59. 14.Isa 59:14Iudgement is turned away backward, and Iustice standeth a farre off: for truth is fallen in the street; and equity cannot enter. If there must be contention, iudgement should goe forward; and is it turned backward? Iustice should lay a close eare to the cause of the distressed; and must it stand a farre off? Truth is fallen in the street. O the mercy of God! in the street? Had it fallen in the wildernesse, it had beene lesse strange; but in the street, where eueryevery body passeth by, and no body take it vp! miserable iniquity. Equity cannot enter; what, not equity? Are they not called Courts of Equity? and must that which giues them denomination, bee kept out? Now all this peruersion, euersion of Iustice is made p. 318by money. This turneth ttAmos. 5. 7.Amos 5:7Iudgement to wormewood, poisons a good cause: or at least into vineger; as wine that stands long, becomes sowre. And you are beholding to that Lawyer, that will restituere rem, get you your right, though he doth it cunctando; by delayes. There is many one of whom that old verse may be inuerted, Talis homo nobis cunctando diminuit rem.

In the warres valour beares a great stroke, yet not so great as money. That Macedonian Monarch was wont to say, He would neuer feare to surprise that City, whose gates were but wide enough for an asse laden with gold to enter. How many Forts, Castles, Cities, Kingdomes hath that blowne vp, before euer gunpowder was inuented! I need name no more. What quality beares vp so braue a head, but money giues it the checke-mate! It answereth all things, saith Salomon. uuEccl. 10. 19.Eccl 10:19A feast is made for laughter, and wine maketh merry: but Money answereth all things. By all this it appears, that Riches is the greatest wisdome: but wee must take out a writte, Ad melius inquirendum.

If wealth be witte, what meanes Christ here to call the Rich man Foole? yes, good reason. xx1. Cor. 1. 20.1 Cor 1:20God hath made foolish the wisedome of this world. If God calls him so, he gets little to hauehave the world esteeme him otherwise. yy2. Cor. 10. 18.2 Cor 10:18Not hee that commendeth himselfe, nor whom the world commendeth, is approued, but whom the Lord commendeth. An ounce of credit with God, is worth a talent of mens praises. Frustra commendatur in terris, qui condemnatur in coelis. The world commends, but God condemnes; which of these iudgements shall stand?

I might heere inferre doctrinally, that all Couetous men be fooles: and that in his censure, that cannot deceiue, not be deceiued. but I should preuent the issue of this Text, to say and shew this now. I therefore content my selfe to say it now, to shew it anon. It may be cauill'd, that Follie is rather a defect in the vnderstanding, Couetousnes in the p. 319affections. (For so they distinguish the soule, into the intellectuall and affectionate part.) How then is this attribution of foole, proper to the worldling? The truth is, that the offence of the will & affections doth mostly proceed from the former error of the mind. Our desire, feare, louelove, hatred, reflecting on euill obiects, arise from the deceiued vnderstanding. So there is a double errour in the couetous mans mind, that makes him a foole.

1. He conceiues not the sufficiencie of Gods helpe; and therefore leaues him, that will neuer leaue his. Hee thinkes Gods treasury too empty to content him: he sees not his glory, and therefore will not trust him on bare promises. The good man sweetens his most bitter miseries with this comfort: The Lord is the portion of mine inheritance. But all Gods wealth cannot satisfie him. O nimis Psal. 16. 5.Ps 16:5auarus est, cui Deus non sufficit: He is vnmeasurably couetous, whom God himselfe cannot satisfie. Heere is one argument of his folly.

2. Hauing left God, who (rested on) would not hauehave left him, hee adheres to the world which cannot helpe him. The minde of man, like the Elephant, must hauehave somewhat to leane vponupon: and when the Oliue, Fig▪ tree, Vine are refused; he must put aaIudg. 9. 15.Judg 9:15his trust vnderunder the shadow of the Bramble. When the Israelites had forsaken the King of Heauen, they make to themselues a bbIer. 7. 18.Jer 7:18Queene of heauen: Moses is gone, ccExod. 31. 1.Exod 31:1vp, make vsus gods which shall goe before vsus. Admiratur mundum, reijciens Dominum. He falls off from God, and falls in with the world. Here be both the parts of his folly: ddIer. 2. 13.Jer 2:13He hath committed two euils; for saken the fountaine of liuing waters, and hewed himselfe a broken cesterne. We see the Patient; let vsus come to

The Passion or suffering.

This is the point of warre, which my Text sounds like a Trumpet, against all worldlings: This night shal thy soule be required of thee. Fauour them in this, and they thinke p. 320all well; but in this of all they must not be fauoured. This suffering is aggrauated by foure

circumstances

Quid. What; the Soule

A quo, of whom: of thee

Quomodo, how: shall be required

Qando, when; this night.

What.

The Soule, thy soule: not thy Barnes, nor thy croppe; neither the continent, nor content: not thy gods, which thou holdest deare; not thy body vvhichwhich thou prizest dearer; but thy soule, which should bee to thee dearest of all. Imagine the whole conuexe of heauen for thy Barne, (and that were one large enough) and all the riches of the world thy graine, (and that were crop sufficient:) yet put all these into one ballance, and thy soule into the other; and thy soule out-waighes, out-values the world. What is the whole world worth to him that loseth his soule? The Soule is of a precious nature.

One in substance like the Sunne, yet of diuers operations. It is confined in the body, not refined by the body, but is often most actiue, when her layler is most dull. Shee is a carefull hous-wife, disposing all well at home; conseruing all formes, and mustring them to her owne seruiceable vse. The senses discerne the out-side, the circumstance, the huske of things: she the inside, the vertue, the marrow; resoluing effects into causes; compounding, comparing, contemplating things in their highest sublimity. Fire turnes coales into fire: the body concocts meat into bloud; but the soule conuerts body into spirits; reducing their purest formes within her dimensiue lines. In mans composition there is a shadow of the Trinity. For to make vp one man, there is an elementary body, a diuine soule, and a firmamentall spirit. Here is the difference: In God there are three persons in one essence, in vsus three essences in one person. So in the Soule there is a trinity of powers, vegetable, sensitiue, rationall: p. 321the former would onelyonly be; the second be, and be well; the third be, be well, and befor euer well. O excellent nature, in whose cabinet ten thousand formes may sit at once; which giues agitation to the body, without whom it would fall downe a dead and inanimate lumpe of clay. This Soule shall be required.

Thy Soule which vnderstands what delight is; and conceiues a tickling pleasure in these couetous desires. But to satisfie thy soule, thou wouldst not be so greedy of abundance: for a little serues the body. If it hauehave food to sustaine it, garments to hide it, harbour to shelter it, liberty to refresh it, it is contented. And satietie of these things doth not (reficere, sed interficere) comfort, but confound it. Too much meat surfets the body, too much apparell wearies it, too much wine drownes it: onelyonly Quod conuenit, conseruat. It is then the soule that requires this plenitude, and therefore from this plenitude shall the Soule be required.

Thy Soule, which is not made of a perishing nature, as the body; but of an euerlasting substance: And hath by the eternity therof a capablenes of moreioy, or moresorrow: it must be euer in heauen, or euerin hell. This night must this Soule receiue her doome; thy Soule shall be required.

That Soule which shall be the bodies perpetuall companion, sauing a short diuorce by the hand of death in the graue: but afterwards ordained to an euerlasting re-vnion. Whereas all worldly goods being once broken off by death, can neuer againe be recouered. The soule shall returne to the body, but riches to neyther; and this Soule must be required.

This is a losse, a crosse beyond all, that the worldlings imagination can giuegive being to. How differ the vvickeds thoughts dying, from their thoughts liuing! In the daies of their peace they forget to get for the soule any good. Eyther it must rest it selfe on these inferiour props, or despaire of refuge. The eye is not scanted of lustfull obiects, p. 322the eare of melodious sounds, the palate of well rellishing viands. But the soules eye is not fastned on heauen, nor her eares on the Word of God: her taste sauours not the bread of life; she is neither brought to touch, nor to smell on Christs Vesture. Animas habent, quasi inanimata vivunt: regarding their flesh, as that pamperd Romane did his; and their soules as he esteemed his horse: who being a spruce, neat, and fatte Epicure, & riding on a leane scragling Iade, was asked by the Censors the reason. His answer was, Ego curo meipsum, statius verò equum: I looke to my selfe, but my man to my horse. So these worldlings looke to their bodies, let who will take care of their soules.

But when this night comes, with what a price would they purchase againe their Soules, so morgag'd to the deuill for a little vanitie! Now curare non volunt, then recuperare non valent. With what studious and artificiall cost is the body adorned, whiles the beggerly soule lyes in totterd ragges! The flesh is pleased with the purest flowre of the Wheat, and reddest bloud of the grape, the soule is famished. The body is allowed libertie, euen to licentiousnesse, the Soule is vnderunder Satans locke and key, shackled with the fetters of ignorance and impietie. At this nights terrour, to what bondage, hunger, cold, calamitie, would they not subiect their bodies; to free their soules out of that friendlesse and endlesse prison! Why cannot men thinke of this before it be too late? It will sound harshly in thine eare, O thou riotous or auarous worldling, when this Passing-bell rings; Thy soule shall be required. If the Prince should confiscate thy goods, which thou louest so dearly, this newes would strike cold to thy heart: but here thy soule is confiscate. The deuill prizeth this most: he sayes, as the King of Sodome to Abraham, Da mihi animas, caetera sumetibi: GiueGive me the Soule, take the rest to thy selfe.Gene. 14. 21.Gen 14:21

p. 323Of whom.

Of thee; that hadst so prouided for thy soule in another place: for though earth be a dungeon in regard of heauen, yet is it a Paradise in respect of hell. This world was his selected and affected home; and from thence shall death plucke him out by the eares.

If this newes of the Soules requiring had come to a faithfull Christian, hee would hauehave welcommed it; and iudged it onelyonly the voice of the Feast-maker, finding him in the humble roome of this base earth; aaLuk. 14. 10.Luke 14:10Friend, sitte vp higher. Or that voice of heauen that spake to Iohn; bbReu. 4. ….Rev 4Come vp hither. Sit no longer in the vale of teares, but ascend the mountaine of glory. A trumpet calling him to Mount Tabor, where he shall be transfigured for euer. This time would be to him, the non vltra of his ioyes and desires: he fought all his combate for this, that he might cc1. Pet. 1. 9.1 Pet 1:9receiue the end of his faith, the saluation of his soule. Hee is content to liue here till God call him; but his ddPhil. 1. 23.Phil 1:23desire is to be dissolued, and to be with Christ. Bonus vitam habet in patientia, mortem in desiderio. Hee is patient to liue, but vvilling to die. To him eeEccl. 7. 1.Eccl 7:1the day of death is better then the day of his birth. Iob ffIob 3. 3.Job 3:3cursed the day of his birth. And Ieremie said, ggIere. 20. 14.Jer 20:14Let not the day wherein my Mother bare me be blessed. But blessed is the houre of death: hhReu. 14. 13.Rev 14:13So saith the Spirit; blessed are they that die in the Lord, for they rest from their labours. Both Philosophers and Poets could so commend the happinesse of this time, that they thought no good man truly happy till it saluted him.

Dicique beatus

Ante obitum nemo, supremaque funera debet.

The Ethnikes ignorant of a better life future, honour'd this with great solemnities, and kept prodigall feasts on their Birth-dayes; as iiMath. 14. 6.Matt 14:6Herod when he was serued vvith the Baptists head for his second course. But the Christians were wont to celebrate the funeralls of the Martyrs; as if we did then onelyonly begin truely to liue when we die. p. 324For though the soule is gotten when man is made, yet it is (as it were) borne when he dies: his body beeing the wombe, and death the Midwife, that deliuers it to glorious perfection. The good man may then well say, kkOuid. Trist. 1. Eleg. 21.Mors mihi munus erit, with a Poet; or rather, llPhil. 1. 21.Phil 1:21Death shall be my aduantage, with an Apostle. His happiest houre is, when In manus tuas Domine, he can say, Into thy hands, Lord, I cōmend my soule. For Anima nō amittitur, sed praemittitur.

But this Of thee is terrible. Thou that neuer preparedst for death; were at a league with hell, securely rocked asleep in the cradle of thy Barne, that didst put farre away from thee the euill day, & giuen it a charge de non instando: thou that cryedst Peace, peace, on thee shall come sudden destruction: thou that saidst Soule be merry, to sorrow shall Thy soule be required. Thou that neuer esteemedst thy soule so deare as thy wealth, but didst set that after thy stables, which might hauehave been equal to Angels; Thy soule. Thou that wert loth to heare of death, as hauing no hope of future bliss; that wouldest not giuegive thy possession on earth, for thy expectation in heauen: as that French Cardinall, that said; He would not giuegive his part in Paris for his part in Paradise. Of thee shall a soule be required. This poynt is sharpe, and makes vp his miserie.

Hovv. Required.

The originall is foreign, They shall require it. This is such a requiring, as cannot be withstood. GOD requires thy obedience, thou deniest it: the poore require thy charitie, thou deniest it: the World requires thy equitie, thou deniest it. But when thy soule shall be required, there must be no denying of that; it cannot be withheld. Who shall require this soule?

Not God; he required it in thy life, to sanctifie it, and saue it, thou wouldest not harken to him; now hee vvill none of it. What should God doewith a drunken, profane, couetous, polluted, sensuall soule? He offerd it the Gospell, it would not belieue; the bloud of Christ, it p. 325would not wash and be cleane: it is foule and nastie, God requires it not. Or if he require it, it is to iudge and condemne it, not to reserue and keepe it. Recusabit Deus iam oblatum, quod negabas illi requisitum. God will refuse thy soule now offred, which thou deniedst him vvhiles hee desired.

Not heauen; those chrystalline walks are not for muddy feete, nor shall lust-infected eyes looke within those holy dores. mmReu. 21. 27.Rev 21:27In no wise shall enter into that City any thing that defileth, or worketh abomination. There is a roome without for such, Chap. 22. 15. a black roome for blacke workes. What should a worldling doe in heauen? his heart so full of enuie and couetice, would not brooke anothers felicitie. If there be no gold there, he cares not for comming at it. But he shal be fitted; for as he requires not heauen, so heauen requires not him. It will spare him no place; not that it wants roome to receiue him, but because his heart wants roome to desire it. nn1. Cor. 6. 9.1 Cor 6:9The vnrighteous shall not inherite the kingdome of God. But because this generall menace doth not terrifie him, read his particular name in the bill of inditement, ver. 10. Nor the Couetous. Heauen is for men of an heauenly conuersation. It was but Nebuchadnezzars Phil. 3. 20.Phil 3:20dreame, Dan. 2. GOD will not set a golden head vponupon earthen feet; giuegive the glory of heauen, to him that loues nothing but the basenesse of this world.

The Angels require it not; those celestiall Porters, that carry the soules of the Saints, as they did the soule of Lazarus, into the bosome of Abraham, hauehave no commission for this mans soule. This rich man might be wheeled and whirled in a Coach, or perhaps Pope-like, be borne on mens shoulders; but the poore begger, vvhose hope is in heauen though his body on earth, that could neither stand, goe, nor sitte, is now carried in the highest state, by the very Angels; when the other dying, hath no better attendance then deuils.

And so if you aske, who then require his soule; sith p. 326neither God, nor heauē, nor the blessed Angels wil receiue it; why, deuills: they that hauehave right to it by Gods iust decree, for his vniust obedience. Gods iustice so appoints it, for his sinnes hauehave so caused it, Sathan chalengeth his due, his officers require it. Thou hast offended, oh miserable Cosmopolite, against thy great Soueraignes Law, Crowne, and Maiestie; now all thou hast is confiscate; thy goods, thy body, thy soule. Thou, whose whole desires were set to scrape all together, shalt now find all scattered asunder: thy close congestion meets with a vvide dispersion. EueryEvery one claimes his owne: the vvorld thy riches, the wormes thy carkase, the deuill thy soule. Lust hath transported thine eyes, blasphemie thy tongue, pride thy foote, oppression thy hand, couetousnesse thy heart; now Satan requires thy soule. Not to giuegive it ease, rest, or supply to the defects of thy insatiate desires; no, dabit in cruciatum, he shal deliuer it ouer to torment.

When. This night.

In this darke Quando lie hid two fearefull extremities; Sadnesse, and Suddennesse. It is not onelyonly said, In the night, but in This night.

1. In the Night; this aggrauates the horror of his iudgement. The night is a sad and vncomfortable time: therefore misery is compared to the Night, and ioy said to come in the Morning. Pray that your flight be not in the night, saith Christ to the Iewes; as if the dismall time would make desperate their sorow. The night presents to the fantasie, which then lies most patient of such impressions, many deceiuing and affrightfull imaginations. Well then may a true (not fantasied) terror worke strongly on this wretches heart, whiles the night helps it forward. All sicknesse is generally stronger by night, then by day: this very circumstance of season then aggrauates his miserie; making at once his greefe stronger, himselfe vveaker.

But what if wee looke further then the literall sense; p. 329and conceiue by this night the darknesse of his soule? Such a blindnesse as he brings on himselfe, though the day of the Gospell be broke round about him. The cause of night to a man, is the interposition of the earth betwixt him and the Sunne. This worldling hath placed the earth, the thicke and grosse body of riches, betweene his eyes and the Sunne of righteousnesse. And so shine the Sunne neuer so cleare, it is still night with him. There is light enough without him, but there is darknesse too much within him. And then darkenesse must to darkenesse; inward to outward, as Christ calls it, vtter darkenesse. He would not see whiles he might, hee shall not see when he would. Though hee shall for euer hauehave fire enough, yet it shall giuegive him no light: except it bee a little glimmering, to shew him the torments of others, and others the torments of himselfe.

2. This night, the sadnesse is yet encreased by the sodainnesse. It will be fearefull, not onelyonly to bee surprised in the night, but in that night when hee doth not dreame of any such matter; when there is no feare, nor suspition of apprehension. His case is, as with a man that hauing rested with a pleasing slumber, and beene fedde with a golden dreame; suddenly waking findes his house flaming about his eares, his wife and children dying in the fire, robbers ransacking his coffers, and transporting his goods, all louers forsaking, no friend pitying, when the very thrusting in of an arme might deliuer him. This rich man was long asleepe, and beene delighted with prety wanton dreames, of enlarged barnes, and plentifull haruests; (as all worldly pleasures are but waking dreames) now he starts vp on the hearing of this Soule-knell, and perceiues all was but a dreame; and that indeed hee is euerlastingly wretched.

The suddennes encreaseth the misery. The rich man hath no time to dispose his goods, how shall he doe with his soule? If in his health, wealth, peace, strength; succoured p. 330with all the helps of nature, of opportunity, preaching of the Gospell, counsell of ministers, comfort of friends, he would not worke out his saluation: what shall hee doe when extreame pangs deny capablenesse to receiue them, and shortnesse of his time preuents their approaching to him? He hath a huge bottome of sinne to vnrauell by repentance, which he hath beene many years winding vp by disobedience: now a great worke, and a little time doe not well agree. This sudden call is fearefull, This night shall thy soule be required. Yet before I part from this point, let me giuegive you two notes.

1. There is mercy in God, that it is hac nocte, this night; not this houre, not this moment. Hac nocte vvas suddaine, but hoc momento had beene more sudden; and that this larger exhibition of time is allowed, was Gods meere mercy, against the worldlings merit. He that spared Niniueh many forties of yeares, will yet allow her forty daies. He that forbore this wretch many daies, receiuing Ionas 3. 4.Jonah 3:4no fruit worth his expectation, will yet adde a few houres. God in the midst of iustice remembers merciemercy: much time he had receiued, and abused; yet he shall hauehave a little more. When the Lords hand is lifted vp to strike him, yet he giues him some lucida interualla monitionis, warning before he lets it downe. But let not the worldling presume on this: sometimes, not an houre, not a minute is granted. Sword, Palsie, Apoplexie, Impostume makes quicke dispatch: and there is no space giuen to cry for mercy. But what if a paucity of houres be permitted? ancient wounds are not cured in haste, the plaister must lie long vponupon them. There was one man so saued, to take away desperation: and but one so saued, to Vnuslatio in fine poenituit: vnus quidem vt null…s desperet; solus autem, vt nullus praesumat.barre presumption. Conuersion at the eleuenth houre is a wonder, at the twelfth a miracle. All theeues doe not goe from the gallhouse to glory, because one did; no more then al Asses speak, because God opened the mouth of one. Flatter not thy selfe with hope of time. Nemo p. 331sibi promittat, quod non promittit Euangelium. Let no man August.promise himselfe a larger patent, then the Gospell hath sealed to him.

2. The day of the wicked turnes at last to a night. After the day of vanity, comes the night of iudgment. Now is the time, when the rich mans Sunne sets; his light and his delight is taken from him. His last sand is runne out; the clocke hath ended his latest minute, his night is come. His day of pleasure was short, his night of sorrow is euerlasting. Extremum gaudij luctus occupat. Vexation treads on the heeles of vanity. Mans life is compared to a Day.

This day to some may be distinguished into twelue houres. The first giues vsus natiuity; euen in this houre there is sin; an originall prauity, indisposition to good, pronenesse to euill. Secondly, Infancy; God now protects the cradle. Thirdly, Childhood; and now we learn to speake and to sweare together; the sap of iniquity begins to put out. Fourthly, Tender age, wherein toyes and gawdes fill vp our scene. Fiftly, Youth: this is a madding, a gadding time. Remember not the sins of this time, Psalm. 25. 7. Iob 13. 26.Ps 25:7Job 13:26prayes Dauid: their remembrance is bitter, sayes Iob. Sixtly, Our high noone. God that could not be heard before for the loud noyse of vanity, now looks for audience, for obedience. Seuenthly, This is full of cares & crosses; the dugs of the world taste bitter; it is full time that this houre should weane vsus. Eightly, Brings vsus to a sense of mortality, we feele our bloud decaying. Ninthly, Our bodies goe crooked and stooping, to put vsus in minde that they are going to their originall earth. Tenthly, We are euen as dying: we do dye by degrees: our senses first faile vsus, our eyes are dimme like old Isaacs, our eares deafe, our taste dull: our grinders are done, our stilts vnable to support vsus. Eleuenthly, We are a burden to our selues, to our friends: we long for death, if any hope of a better life hath possessed our hearts. The twelfth houre p. 332it comes. Which of these houres pass ouer vsus without Gods mercies, without our voluntary vnthankfulnesse; vnlesse those first houres wherein our ignorance is vncapable of such obseruance? All thy day long hauehave I stretched out my Rom. 10. 21.Rom 10:21hands vntounto thee, saith God. If none of these houres reclaime vsus, our day is spent, and the night comes; that night wherein no man can worke; actiuely to comfort, Ioh. 9. 4.John 9:4though passiuely he worke for euer in torment. I knovv, that God cuts many one short of most of these houres, and often shuts vp his day-light, before hee comes to his noone. But howsoeuer man passe from Infancy to childhood, from childhood to youth, from youth to age: yet senectutem nemo excedit; none can be more then olde. Though tam senex nemo, quin putet se annum posse viuere; no man is so old, but still he thinks hee may liue another yeare. And therefore lightly the older, the more couetous; and Quò minus viae restat, eò plus viatici qu…ritur: the lesse iourney men hauehave, the more prouision they make.

God allowes this liberall time to some: but what enemies are we to our selues, that of all these twelue houres, allow our selues not one! Many post off their conuersion from day to day, sending Religion afore them to thirty, and then putting it off to forty; and not pleased yet to ouertake it, promise it entertainment at threescore: at last death comes and allowes not one houre. In youth men resolue to allow themselues the time of age to serue God: in age they shuffle it off to sicknesse; when sicknes comes, care to dispose their goods, lothnesse to dye, hope to escape martyrs that good thought; and their resolution still keepes before them the length of Gracious street at least. If wee hauehave but the lease of a Farme for twenty yeares, we make vse of the time and gather profit. But in this precious Farme of Time we are so ill husbands, that our Lease comes out, before we are one penniworth of grace the richer by it. Take heed; it is dangerous trifling p. 333out thy good day, lest thou heare this message in the euening; This night shall thy soule be required of thee:

Then whose shall those things be which thou hast prouided? This is the Question.

It were somewhat if thou mightest perpetually enioy them thy selfe: if thou couldst fetch downe eternity to them. As those in the 49. Psalme; whose inward thought is, that their houses shall continue for euer, and their dwelling Psal. 49. 11.Ps 49:11places to all generations: they call their lands after their owne names. But there is a Quamdiù, and a Quousque. Hovv long! Hab. 2. How long? Thou that lodest thy selfe vvith thicke clay? How farre! Esa. 14. How farre? Thou that Hab. 2. 6.Hab 2:6madest the earth to tremble, and didst shake the Kingdomes. Here is a Non vltra to both: thy power is confined, thy time is limited: both thy latitude and extention are brief'd vp; heeres thy period; a full stop in the midst of the sentence. foreign. Whose shall those things bee which thou hast prouided? He that should read thy history (being ignorant of thy destiny) and finde so plentifull a happinesse in the first page of the booke: grounds so fertill, cattell so prospering, house so furnished, possibilities stro… king thy hopes, hopes milking thy desires, desires dancing to the tune of thy pleasures; promises of larger barnes, more opulent fruites; and all this with ease, yea with hearts-ease: Soule be merry: and comming now to the end of the page, but not of the sentence; turning ouer a new leafe, thinking there to reade the maturity and perfection of all, should finde a blanke, an abrupt period, an vnlook'd for stoppe, would surely imagine, that eyther destiny was mistaken, or else some leaues were torne out of the booke. Such a Cuius erunt haec omnia would be a terrible dash in a story of happinesse so fairely written, and promising so good an Epilogue. But here is his end, you must read him no further: He, whom you hauehave seene Exod. 4. 13.Exod 4:13this day, you shall see him againe no more for euer. Whose shall p. 334these things be, O worldling? Were thy grounds as Eden, and thy house like the Court of Iehoiakim: yet dost thou thinke to raigne, because thou closest thy selfe in Cedar? no; Ier. 22. 15.Jer 22:15aduenit finis t…us; Thy end is come; Whose shall these things be?

It were something yet, if thy children might enioy these riches. But there is a man that hath no child; yet is there no end of his labour, neyther is his eye satisfied vvith wealth. And he sayth not, For whom doe I trauell, and bereaue Eccl. 4. 8.Eccl 4:8my soule of this good? The prodigall would bee his owne heyre and Executor: but this couetous man bequeaths neyther legacy to himselfe, nor to any knowne Inheritour. The other desires to see en end of all his substance: this man to see onelyonly the beginning. Hee hunts the world full cry, yet hath no purpose to ouertake it: he liues behind his wealth, as the other liues beyond it. But suppose hee▪ hath children, and then though hee famish himselfe to feed them fatte; though he be damned, yet if his sonne may be made a Gentleman, there is some satisfaction. But this Cuius erunt is a scattering word, and of great vncertainty. Whose shall they be? perhaps not thy childrens. They say, Happy is that sonne, whose father goes to the Deuill; but thou maist goe to the Deuill, and yet not make thy sonne happy. For men make heritages, but God makes heyres. He will wash away the vnholy seed, and cut off the generation of the wicked. Salomon had a thousand wiues and concubines, and consequently many children; yet at last hee wants one of his seed to sit vponupon the throne of Dauid, or to beare rule in Iudah: Ier. 22. 30.Jer 22:30and S. Luke deriues Christ from Nathan the yonger brother. For thus saith God of C…oniah, whom hee calls Luk. 3. 31.Luke 3:31Coniah; cutting short at once his name, his life, his hope of posterity. Write this man childlesse. It often so fals out, that to a man exceeding wealthy, is denied a fuccessour of his owne loynes. Let him hauehave children, hee is not sure p. 335those children shall possesse his riches. But those riches perish Eccl. 5. 14.Eccl 5:14by euill trauell: and he begetteth a sonne, and there is nothing in his hand. A scatterer succeedes a gatherer: auari heres dissipans: the father loued the world too well, and the sonne cares not for it. The sire was all for the rake, and the sonne is all for the pitchforke. So Whose shall these be? euen his that will one day pitty the poore. Hee will louelove the poore so well, that he will not rest til he be poor with them for company. This is the portion of the wicked, Iob. 27. 13. 14.Job 27:13Job 27:14& the heritage which oppressors shall receiue of the Almighty. If their children be multiplied, it is for the sword, and their ofspring shall not be satisfied with bread.

Children are a great plea for Couetousnesse, for Oppression. Art thou couetous because thou hast children? Remember to make Christ one of thy children. If thou hast one, make him the second: if two, make him the third; if three, the fourth: how many soeuer thou hast, let Christ be one; let the poore hauehave a childes part. This is the way to get a blessing to all the rest: when Christ is made a brother to thy children, and hath a legacy bequeathed him; hee will blesse the portions of the other; the seed of the righteous shall not begge their bread. It is a sweet Psal. 37. 26.Ps 37:26verse of the Psalme, worthy of obseruation, as it is full of comfort. The good man is euer mercifull, and lendeth, and his seed is blessed. The world thinkes, the more a man giueth away, the lesse should be left to his children: but the Lord witnesseth otherwise: let a man lend to the borrower, giuegive to the begger, be mercifull to the distressed, and this is the way to make his Seed blessed. Charitable works doe not hinder the childrens wealth, but further it: what thou giuest to the poore, will be a sure vndecaying portion to thy posterity. Duplicatum erit filijs iusti, quod iustus dedit filijs Dei. GOD will double that to thy children, which thou hast giuen to his children. Men flatter themselues, and couzen their consciences, with a tolerablenesse of vsury; when moneyes bee put out for their childrens p. 336stocks. Alas, saith a man, I can leaue my children but a little: but by that they come to age of discretion to vse it, it will be iollily increased. I may be quickly gone, & when I am dead, they hauehave no skill to employ it; I will therfore safe-bind it for them, by good bonds with allowance of interest.

God often in the Scriptures hath promised to be a Father of the fatherlesse, and to prouide for those, whom the Parents faith hauehave left to his protection. By this promise did Christ commend himselfe to his Disciples, aaIoh. 14. 18.John 14:18I will not leaue you Orphanes: we translate it comfortlesse, the originall is Orphans, or fatherlesse children. bbPsa. 146. 9.Ps 146:9The Lord relieueth the fatherlesse, and the widow. You may read 2. Kin. 4. that God would worke a miracle; rather then a poore vvidow, with her two fatherlesse children, should want. Hath God made himselfe their Guardian, and must their meanes be secured by vsurious contracts? Surely GOD hath iust reason to take this the most vnkindly of all the rest. Leaue not thy children the inheritance of thy sinne, turne not the prouidence of God from them by iniquitie, who hath promised to protect them, if cōmitted to him. Loe the wit of a worldly man! he takes thought to make his children rich, and yet takes the onelyonly course to vndoe them. No casualtie shall fall vponupon their stocks, (so they plot) by an act of God or man: but here certain losse falls presently vponupon their soules; and a finall ruine shall impartially at last consume their estates. For God will blast the stocks and branches, that are planted in the moorish and muddy ground of vsury. The dependance on God is abandoned, and how iustly may the Lord forsake them, that forsake him! Neither is this sinne onelyonly damnable to the Parents, but also dangerous to the children: who are by this meanes dyed in the very wooll of their youth, with the scarlet wickednes of Vsury.

There was a Deuill, whom the Disciples of Christ could not cast out: and when Christ expelled him, the p. 337Mark. 9. 21.Mark 9:21spirit tare the man, and he fell on the ground wallowing and foaming. Christ then asked, How long is it agoe since this came vntounto him? To which the Father answered; Of a child. If Vsury be hardly throwne out of the affections, the wonder is little; seeing that deuill hath possessed him of a child. The new morter, wherein Garlike hath beene stamped, will not a great while lose the smell. It is a fearefull aduantage, that thou giuest Satan ouer thy children, when thou bringest them vp in Vsurie.

As much might be said for Oppression; thy depopulations pull downe the Countrey, that thou mayest build vp thy posteritie. Which way canst thou turne thine eyes from beholding the infatuation of such hopes? One generation is thus raised vp high; and the next comes downe as lowe, euen to contempt and beggerie.

But perhaps if thou hast no children, yet thou hast a brother. ccEccl. 4. 8.Eccl 4:8There is one alone, and there is not a second: yea, he hath neither child nor brother, yet is there no end of his labour. Say thou hast a brother, yet is not Christ thy brother in Heauen, dearer to thee then any sonne of thy mother? Is not he that hath adopted thee coheire to his eternall purchase, an inheritance of glory, woorthy of some part of thy earthly possessions? Neuer brother did so much for thee as he hath done. Nature made a man thy brother in thy Parents bloud; hee made thee his brother by his owne bloud. Remember then his needy brethren, and in him thine. He is neerest in bloud, that is dearest in good: but if thou hast any faith, none did thee euer so much good as Christ. And to take away all plea from the hart of vncharitablenesse, Christ calls the poore his Brethren, affirmes their releeuers Blessed, and inuites them to an euerlasting kingdome. ddMat. 25. 40.Matt 25:40In as much as ye hauehave done it to the least of these my brethren, ye hauehave done it vntounto mee. But thou hast a brother in the flesh: wilt thou therefore couet, extort, oppresse, and so goe to hell for thy brother? It is ill done in any to diuert amorem fratris, in odium sui; p. 338the louelove of his brother into hate against himselfe. Yet is not this all, but when thou hast purposed most for thy brother, God shall disappoint him of all. Whose shall these things be? no not thy brothers. eeEccle. 2. 26.Eccl 2:26To the sinner the Lord giues trauaile, to gather and to heape vp: but at last hee bestowes that heape of treasure vponupon him that is good before God. Thou bequeathest it to thy brother, but God dispose…h it to his children. But thou hast no brother; Yet thou hast kinred and friends; and to helpe thy Couzens to wealth, thou wilt couzen thy owne soule. Alas! it is a mysterie of knowledge, to discerne friends. ffProu. 19. 4.Prov 19:4Wealth maketh many friends: they are friends to the wealth, not to the wealthy. They regard not Qualis sis, but Quantus: not how good thou art, but how great. They admire thee to thy face, but inwardly consider thee onelyonly as a necessary euill, yea a necessary deuill: and when thou dyest, are ready to sing thy soule a Dirige to hell. If thine eyes be euer opened, thou wilt hate such suborners of bastard thoughts to thy heart: as a recouered man, hauing drunke a lothsome potion in his sicknesse, doth euer after hate the very cruze it was brought him in. But say, thy friendes sticke truer to thee, and one holds thy aking head, another runnes for Physike, a third, by helping thee to change sides, seekes to mitigate thy paines; yet still thou complainest of vnremedied torments. Oh then hadst thou not better make the God of comfort thy friend; vvho would neither be wanting in his presence, nor scanting in his consolations?

Worldly friends are but like hote water, that when cold weather comes, are soonest frozen. Like Cuckooes, all Summer they will sing a scuruy note to thee, but they are gone in Iuly at furthest: sure enough before the fall. They flatter a rich man, as we feed beasts, till he be fat, and then feed on him. A true friend reprooues thee erring, though perhaps not suddenly. Iron is first heat, then beaten: first let him be heat with due and deserued praise for his good, p. 339then coole and worke him with reprehension for his euil. As Nurses when their children are falne, first take them vp, and speake them faire; and chide or correct them afterwards. These friends louelove not thy soules good, but thy bodies goods: let them not carry away thy hart from Christ. But if thou so resoluest, that these friends shall enioy thy riches: yet God saith, Cuius erunt, whose shall they be? Thy kindred or friends shall not eate the grapes of thy planted vineyard: no, a stranger shall eate thereof. ggEccl. 6. 2.Eccl 6:2God giueth not thee power to eate thereof; no nor him thou desirest; but a stranger eateth it. Dabitur digniori, it shal be giuen to one good in Gods sight. Perhaps to such a mans posterity, whom thou now scornest. The hhIob 27. 17.Job 27:17wicked heape vp siluer as the dust, and prepare rayment as the clay. They may prepare it: but the iust shall put it on, & the innocent shal deuide the siluer.

Now see thy follie, O couetous Churle, whose desires were all set on a Nunquam satis; Whose shall those things be? Not whom thou chusest, but whom God appointeth. Thy children are Gods charge, if thou wilt faithfully trust him with them: otherwise, couldst thou bind thy lands, and bequeath thy goods; settle thy whole estate, so sure as either strength of Law, or wit of Lawyers can deuise, yet Cuius erunt; whose shall these things be? Lo, now thou hast enough: thy head akes, thy conscience pricks, death requires thy body, Satan thy soule: couldst thou not wish that thy Barnes had beene lesse, and thy charitie more? That as GOD blessed thy store, so thou hadst returned some liberall testimonie of thankfulnesse to his Church & poore againe? Especially, when neither thy selfe, nor thy Assignes shall enioy these things. Whose shall they be?

All these particulars suruaied, giuegive the couetous Cosmopolite three brands. He is branded in his Soule, in his riches, in his good name. In his Soule, Thy Soule shall be p. 340fetched away. In his riches, Whose shall these things bee vvhichwhich thou hast prouided? In his name, Thou fool…. Whereupon we may iustly inferre this Conclusion; as the

Summe

Of all: that abundant wealth can bring no good, eyther to Soule, Body, or Name. Man is said to hauehave three liues; Spirituall, Corporall, and Ciuill, as the Lawyers call it: the life of his good name. Neyther to this, nor to the life of his Soule or Body, can multitude of riches conferre any good. This Text shall prooue it in all the particulars.

1. To the Soule can opulency procure no benefit. All Christians know that good for the Soule is the passion and merits of Christ; faith to apprehend these; repentance to mortifie sinnes: sanctification to giuegive vsus celestiall liues; and saluation to glorifie our persons. But can any of these be bought with money? Thou and thy money perish together, that thinkest the gifts of God may be purchased Acts 8. 20.Acts 8:20with money. God will not barter away his graces (as the Indians their gold) for thy gawdes and rattles. Hee wil not take the morgage of a Lordship for the debt thou owest him. The smoake of thy sacrifice smells neuer the sweeter, because thou art cloathed in silkes; or canst sit downe to tell thy Michaelmasse thousands. Thy adulteries cannot be commuted for in heauen, nor thy vsuries be answered by a fine before the Tribunall of the highest. Thou mayest as soone and easily mount vp to heauen with wings of lead, as by feathers of wealth. Indeed they can doe a man as much good in distresse of conscience, as to hauehave his head bound with a wette cloth in a cold morning can cure the head-ach. If wealth could keepe a man from hell, how few rich men would be damned? But he is not sanctior quiditior; nor is saluation vendible to a full purse. The doctrine of Rome may affirme it; but the decree p. 341of God will not afford it. This Cosmopolite had barnes and barres, but these cannot hedge in his Soule; that is required.

2. To the body perhaps there is some more expectation of good; but no more successe. Thou art anguished; will thy wealth purchase health? Sleepe is denied thy senses, and after many changed sides and places, thou canst finde no rest: goe now, empty thy coffers, and try what slumber the charmes and chimes of gold can ring thee. Thy stomake loathes meate; all thy riches are not sufficient sawce, to get thee an appetite. Couldst thou drinke Cleopatra's draught, it will not ease thy head-ache. The Physician will take thy money, and giuegive thee Physike: but what Physike will giuegive thee infallible health?

But the rich man hath a fire, when the poore sits cold: the rich an harbour, attendance, and delicate prouision, when the poore wants both house and home, meate and money, garments and company. For though riches gather many friends; the poore is separated from his neighbors. Prou. 19. 4.Prov 19:4No part of my Sermon hath denied, but the competency of these earthly things is a blessing: neyther dare I infer, that the want of these is a curse; for the best hauehave wanted them, not the Sauiour of men himselfe excepted. But what is this to aboundance? Is not he as warme that goes in russet, as another that russles and ruffles in his silkes? Hath not the poore labourer as sound a sleepe on his flocke-bed, or pad of straw, as the Epicure on his downebed, with his rich curtaines and couerings? Doth not Quiet lye oftner in Cottages, then in glorious mannors? The sleepe of a labouring man is sweet, whether he eat little or much: but the aboundance of the rich will not suffer him to Eccl. 5. 12.Eccl 5:12sleepe. And for a good appetite, wee see the toyling seruant feed sauourly of one homely dish, when his surfeted master lookes lothingly on his farre-fetch'd, and dearebought dainties: sitting downe to his second meale in a p. 342quandary whether hee should eat of his best dish or nothing: his stomacke being such a coward, that it dares not fight with a chicken. This Gentleman enuies the happinesse of his poore Hinde, and would be content to change states with him, vponupon condition he might change stomackes. It is not then the plenitude, but competency of these things, that affords euen the rich content. So that a mans estate should be like his garment, rather fitte then long: for too much troubles him; and the satiety of these earthly riches doth rather kill, then conserue the Body.

3. The name perhaps hath some hope of luxurious share in this abundance, and thinkes to bee swelled into a Colossus; ouer-straddling the world. Indeed here's the Center: for I perswade my self, few worldlings can propound to themselues any well-grounded expectation of good to their soules, or helpe to their bodies, by their accumulation of treasures. OnelyOnly in his nomen potius quàm omen quaeritur; there is more hope of a great name, then of good content. And now for the Name; what's the euent? Come his riches ill, his credit is the Commons curse. Populus sibilat, the world railes at him liuing: and when he dyes, no man sayes, It is pitty; but It is pitty he died no sooner. They shall not lament for him, with Ah Lord, or Ah his glory. But hee shall bee buried with the buriall of an Ier. 22. 18. vers. 19.Jer 22:18Asse; that hath liued the life of a Wolfe. His glorious Tombe erected by his enriched heyre, shall bee saluted with execrations: and the passengers by will say, Heere lyes the Deuils Promoter. Come his wealth well, yet what is Credit, or how may we define a good Name? Is it to hauehave a Pageant of crindges & faces acted to a taffaty Iacket? To be followed by a world of hang-byes; and howted at by the reeling multitude, like a bird of Paradise, stucke full of py'd fethers? To be dawb'd ouer with court-morter, flattery; and set vp as a Butte, for whores, panders, drunkards, cheaters, to shoot their commendations p. 343at? To be licked with a sycophants rankling toung; and to hauehave poore men crouch to him, as little dogges vse to a great mastiffe? Is this a good name? Is this credit? Indeed these things may giuegive him a great sound: as the clapper doth to a bell; makes it hauehave a great sound, but the bell is hollow. They are empty gulls, whose credit is nothing else but a great noyse, forced by these lewd clappers. A rich worldling is like a great Cannon, and flatterers praises are the powder that charge him; whereupon he takes fire, and makes a great report; but instantly goes off, goes out in stench. Hee may thinke himselfe the better, but no wise man, no good man doth: and the fame that is deriued from fooles, is infamy.

That which I take to be a good Name, is this: Laudari a Lande dignis; to bee well esteemed of in Christian hearts; to finde reuerence in good mens soules. Bonum Sen. de Morib.est laudari, sed praestat esse laudabilem. It is a good thing to be praised, but it is a better to be praise-worthy. It is well that good men commend thee in their consciences, but it is better when thy good conscience can commend thee in it selfe. Happy is he, whose owne heart doth not condemne him. This credit wealth cannot procure, but grace: 1. Iohn 3. 21.1 John 3:21not goods, but goodnesse. The poorest man seruing God with a faithfull heart, findes this approbation in sanctified affections, when golden asses goe without it. I confesse, many rich men hauehave had this credit, but they wil neuer thanke their riches for it. Their greatnesse neuer helped them to this name, but their goodnesse. They hauehave honoured the Lord, and those the Lord hath promised that he will honour. So that all the reputation which wealth can procure a man in Gods iudgement, is but Thou foole. In that parabolicall history, Luk. 16. mention is made of a rich man, but none of his name; as if it vvere vnworthy to stand in the Lords booke. Heere is all the credit of the wicked; their very memories shall rotte; and their great Name shall eyther not bee remembred, or p. 344remembred with detestation.

Loe now the benefit of worldly wealth; & the brands which disfigure the Soule, Body, Name of couetous men. For his Reputation, Follie challengeth it: for his riches, vncertainty deuoures it: for his Soule, Satan claimes it. Hee is gone in all respects; and now there is nothing left of him, but his infamy in the thoughts of men, his goods in the keeping of the world, his body in the prison of the graue, and his soule in the hand of hell. Abijt, he is gone: a tempest hath stole him away in the night; saith Iob. iiIob 27. 19.Job 27:19The rich man shall lye downe, but he shall not be gathered: he openeth his eyes, and he is not. Therefore it is said, Luk. 16. There was a certaine rich man; kkChrysost.Erat, non est, there was, there is not, he is now gone. llPsal. 37. 36. Luk. 16. 19.Ps 37:36Luke 16:19I hauehave seene the wicked in great power, and spreading himselfe like a greene Bay tree. Yet he passed away, and l…e be is not: yea I sought him, but hee could not be found.

To conclude, it may yet bee obiected; that though much wealth can procure to soule, body, or name, no good; yet it may be an antidote to preuent some euill, or a medicine to rid them al of some maladie. The insufficiency of such a promise in riches, is punctually also confuted in this Text. For neyther the Rich mans Soule, body, nor estate is secured by his abundance. Infernall spirits fetch his soule: temporall men possesse his wealth: eternall censures blast his good name: and the wormes prey vponupon his carkasse. What euill then can riches eyther preuent or remoue from man?

1. Not from the soule: all euill to this, is eyther Poenae, or Culpae; of sinne, or of punishment for sinne.

For Sinne, what vice is euacuated by riches? Is the wealthy man humbled by his abundance? no, he is rather swelled into a frothy pride; conceiting himselfe more then he is, or at least imagining, that he is eyther (foreign) or (foreign,) the man or some body. And as pride is radix omnis p. 345peccati; the root of all sinne; so riches is the root of pride, Diuitiarum vermis superbia, saith S. Augustine. When the summe of prosperity heates the dunghill of riches, there is engendred the snake of pride. Wealth is but a quill, to blow vp the bladder of high-mindednesse. Saint Paul knew this inseparable consequence, when hee charged Timothy, to Charge them that are rich in this world, that they be not high-minded. And doe we thinke that the heat 1. Tim. 6. 17.1 Tim 6:17of malice will be slaked by riches? no, it is fired rather into combustion; and now bursts forth into a flame, what before was forced to lye suppressed in the embers of t…e heart. Is any man the more continent for his abundance? No. Stat quaeuis multo meretrix mercabilis auro: whores are led to hell with golden threds. Riches is a warm nest, where lust securely sits to hatch all her vncleane brood. From fulnesse of bread, the Sodomites fall to vnnaturall wantonnesse. Ceres et Liber pinguescunt Venerem. Oppression is not abated by multiplication of riches; but rather Longiorem & magis strenuam reddit manum; giues it a longer and stronger arme. For as the poore cannot withstand, so the rich will not restraine the tyranny of great oppressors. They couet fields, and take them by violence: Mic. 2. 2.Mic 2:2how? Because their hand hath power.

For Punishment, what security is in money? Doth the Deuill balke a Lorldly house, as if hee were afraid to come in? Dares he not tempt a rich man to lewdnes? Let experience witnes, whether he dare not bring the highest Gallant both to sin & shame. Let his food be neuer so delicate, he will be a guest at his table; and perhaps thrust in one dish to his feast, drunkennes. Be his attendance neuer so complete, yet Satan will waite on him too. Wealth is no charme to coniure away the Deuill: such an amulet & the Popes holy-water, are both of a force. Inward vexations forbeare not their stings, in awe of riches. An euill conscience dares perplexe a Saul in his Throne, and a Iudas vvith his purse full of money. Can a silken sleeue p. 344duplicate page p. 345duplicate page p. 346keepe a broken arme from aking? Then may full Barnes keepe an euill conscience from vexing. And doth hell fire fauour the Rich mans limbes more then the poores? Hath hee any seruant there, to fanne cold ayre vponupon his tormented ioynts? Nay, the namelesse Diues goes from soft linen to sheetes of fire, from purple robes to flames Luke 16.Luke 16of the same colour, purple flames: from delicate morsels, to want a droppe of water. Herod, though a King on earth, when he comes to that smokie vault, hath not a cushion to sitte on, more then the meanest Parasite in his Court. So poore a defence are they for an oppressed Soule.

2. Nor from the body can riches remoue any plague. The lightning from heauen may consume vsus, though we be clad in gold: the vapours of earth choke vsus, though perfumes are still in our nostrills: and poison burst vsus, though we hauehave the most virtuall Antidotes. What iudgement is the poore subiect to, from which the rich is exempted? Their feet do as soone stumble, and their bones are as quickly broken. Consumptions, Feuers, Gowtes, Dropsyes, Pleurisies, Palseys, Surfets; are houshold guests in rich mens families, and but meere strangers in cottages. They are the effects of superfluous fare and idlenes; and keepe their Ordinary at rich mens tables. Anguish lies oftner on a Downe-bed, then on a pallet: diseases waite vponupon luxurie, as close as luxurie vponupon wealth. These frogs dare leape into King Pharaohs chamber, and forbeare not the most sumptuous pallace. But money can buy medicines: yet what sicke man would not wish, that hee had no money, on condition that he had no maladie. Labour and moderate diet are the poore mans friends, & preserue him from the acquaintance of Master Doctor, or the surfeted bills of his Apothecarie. Though our worldling heere promiseth out of his abundance, meat, drinke, and mirth: yet his bodie growes sicke, and his soule sadde: he was before carelesse, and hee is now curelesse: all his p. 347vvealth cannot retaine his health, when God will take it away.

3. But what shall we say to the Estate? Euills to that are pouertie, hunger, thirst, wearinesse, seruillitie: Wee hope wealth can stop the invasion of these miseries. Nothing lesse: it rather mounts a man, as a Wrastler does his combatant, that it may giuegive him the greater fall. Riches are but a sheeld of Waxe, against a sword of power. The larger state, the fairest marke for misfortune to shoote at. Eagles catch not after flies: nor will the Hercules of ambition lift vp his clubbe, but against these Giants. There is not in pouertie that matter, for a Great mans couetous fire to worke vponupon. If Naboth had had no Vineyard to preiudice the command of Ahabs Lordship, hee had saued both his peace and life. Violent winds blow through a hollow willow, or ouer a poore shrubbe, and let them stand: whiles they rend a peeces Oaks and great Cedars, that oppose their great bodies to the furious blasts. The tempests of oppressing power meddle not with the contemptible quiet of poore Labourers, but shake vp rich men by the very rootes; that their blasted fortunes may be fit timber for their owne building. Who stands so like an eye-sore in the tyrannous …ight of Ambition, as the wealthy? Imprisonment, restraint, banishment, confiscation, fining, and confining are Greatnesses Intelligencers; instruments and staires to climbe vp by into rich mens possessions. Wealth hath foure hindrances from dooing good to the State.

1. God vsually punisheth our ouer-louing of riches with their losse. He thinks them vnworthy to be riualls with himselfe: for all height and strength of louelove is his due. So that the ready way to lose wealth, is to louelove it. Et delectatio perdet.

2. The greatnesse of state, or of affection to it, opens the way to ruine. A full and large saile giues vantage to a Tempest: this pulled downe, the danger of the gust, and p. 348of shipwracke by it, is eluded: and it passeth by vvith onelyonly waues, roring as if it was angry for being thus preuented. He that walks on plaine ground, either doth not fall, or riseth againe with little hurt. He that climbes high towres, is in more danger of falling; and if he fall, of breaking his necke.

3. We see the most rich Worldlings liue the most miserably; slaued to that vvealth, whereof they keepe the key vnderunder their girdles. Esuriunt in popina, as we say, they starue in a Cookes shoppe. A man would thinke, that if wealth could doe any good, it could surely do this good; keepe the owner from want, hunger, sorow, care: No, euen these euills riches doe not auoide, but rather force on him. Whereof is a man couetous, but of riches? when these riches come, you thinke he is cured of his couetousnesse: no, he is more couetous. Though he hath receiued desiderium animi, yet he keeps still animum desiderij. The desires of his mind granted, abolish not his mind of desires. So a man might striue to extinguish the Lampe, by putting oyle into it; but this makes it burne more. And as it is with some, that thirstily drink harish and ill-brewed drinks, hauehave not their heate hereby allayed, but inflamed: So this vvorldlings hote eagernesse of riches is not cooled, but fired by his abundance.

4. That which makes a man easie to hit, makes also his wound greeuous. The Poet tells vsus, that when Codrus his house burnes, (a little cottage in the Forrest) he Iuv…. Satyr. 4.stands by and warmes himselfe at the flame: hee knowes that a fewe sticks, straw and clay, with a little labour, can rebuild him as good a Tabernacle. But if this accident light vponupon the Vsurers house, distraction seizeth him withall: he cryes out of this Chamber, and that chest, of his Closet and Cabinet, of his bonds & morgages, money and plate; and is so much the more impatient, as hee had more to lose.

In a vvord, here is all the difference betwixt the rich p. 349and poore: the poore man would be rich while he liues, and the rich would be poore when he dies. For it is small greefe to leaue hunger, cold distresse, bondage, hard lodging, and harder fare: but to forsake full Barnes, full purses, musike, wine, iunkets, soft beds, beautious vvomen, and these lust-tickling delights; and to goe vvith death to the Land of forgetfulnesse, this is the terrour.

I end then as Paul concludes his counsell to rich men, Lay vp for your selues a good foundation against the 1. Tim. 6. 19.1 Tim 6:19time to come, that you may lay hold on eternall Life.