The Amendment of Life, Book 2 · Chapter 11
Of Couetouſnes. Chap. 11.
ALreadie hauehave we ſpoken of Charitie, and Almes proceeding therefrom. To this vertue there is nothing more oppoſite than couetouſnes, whereof we will now intreate. And that we may the better vnderſtand what this vice is, wee are to note, that the worde Auarice, ſignifyeth couetouſnes. The Grecians tearme it ſometimes, Deſire of Siluer, ſometimes, Deſire to hauehave more. And in deed, as it is hard for a man that loueth ſiluer, to moderate his couetous affections and deſires, ſo by experience we perceiue, that the man that loueth money, and longeth to hauehave more, that is to ſaie, the couetous man, is vnſatiable in his affection, alwaies hungring, ſtill out of taſt, euermore burning in a feruent deſire to increaſe that which hee hath. That which hee hath, hee accounteth nothing, and ſtyll aſpireth to that hee hath not. And as that which hee hath not, is among men infinite, ſo is mannes appetite neuer ſatiſfied. When our children aske more to breakfaſt than wee thinke meete, wee chide them, and ſaie, Better fill theyr bellies than theyr eyes, or at the leaſt if wee fill both theyr handes, they depart contented, and wyll not peraduenture craue theyr breakfaſts agayne in three or foure dayes: but the couetous man, whoſe eyes of couetouſneſſe are greater than his bellye, and whoſe deſire exceedeth his neceſsitie, is not content wyth his handes full, and inough for many dayes and yeeres: but coueteth after all that is in the worlde, yea, if hee myght poſsiblie hauehave it all, yet woulde hee not bee ſatiſfied. Saint Auguſtine compareth a couetous man vntounto a ſepulchre, which neuer cryeth,Auguſtine to Iuliā, Ep. 111 Inough: yet is there ſome difference betweene them, for the ſepulchre, ſayth he, conſumeth all that it receiueth, but the couetous man, neuer employing that which hee hath, will not neuertheleſſe crie enough. Hee is neuer ſatisfied with ſiluer,Eccle, 59. ſaith Salomon, hee imagineth that hee wanteth all that other men hauehave. Bruite beaſtes, ſaith Saint Auguſtine, euen the greateſt raueners, are ſometimes ſatisfied: neither hunt they after their pray or giuegive themſelues to rauine, but whē they hunger: but both the hart & hand of the couetous man are ſtill ſtretched forth to robbe and reaue. Epicurus ſaid, that nothing could ſuffice the couetous man:Auguſtine vponupon the words of the Lord. Purſes & coffers may wel be filled but couetouſnes hath no more bottome thē a bottomles pit. Whē the Emperour Lacinius had repleniſhed all with golde and ſiluer, yet did he euen with ſighs bewaile his pouertie. And indeede couetouſneſſe neuer regardeth that it hath, to be therewith content, but what it hath not,Euſeb. in his firſt booke of Conſtantine in is his Eccl. Hiſtorie. to couet there after. It reſembleth a riuer whoſe ſpring is ſmall, yet by receiuing other brookes and ſtreames groweth ſtrong and violent. The couetous man reſembleth them that are ſicke of the dropſie, who by drinking are neuer ſatisfied, but ſtill encreaſe in thirſt. His hart is like a flame which is neuer abated with quantitie of wood, how much ſo euer a man layeth on, well may it for a while be ſuppreſſed and yeelde foorth nothing but ſmooke, the witneſſe of a hidden fire, but breaking out, it waxeth greater according to the aboundance of woode.
2 In this reſpect the more the couetous man hath, the greater are his wiſhes. And indeede the wiſh of the Artificer is one, of the Marchant another, and of the King another. The Artificer, to attaine to wealth, wiſheth ſome foure or fiue hundred Florens: the Marchaunt, eight or tenne thouſand, and the King, whole realmes to be adioyned to thoſe hee hath. Thus they that hauehave moſt,Seneca in his booke of Moralities. doe wiſh for moſt: Therefore ſaith Seneca, the poore man content, is richer thē the richeſt couetous mā: for the poor man deſireth litle, the rich man coueteth much. Thus may we vnderſtand this olde prouerbe, that the one halfe is more then all, becauſe the couetous man not contenting himſelfe with the one halfe, depriueth himſelfe of the enioying thereof, and encreaſing that which hee hath, encreaſeth his couetouſneſſe, which the more vehemently that it burneth in him, the more poore and needie doth it make him: For no encreaſe can ſatisfie that minde which wanteth contentment The more the Lacedemonians had, ſaith Iuſtin,Iuſtine lib. 6. the more according to mans nature, did they couet, and therefore hauing conquered and ioyned to their dominions the power of the Athenians, they beganne to couet and affect the Empire and dominion of all Aſia. This corruption doth Eſay manifeſtly lay open, and with all pronounce Woe to the ſame, ſaying. Woe be vntounto them that ioyne houſe to houſe and lay fielde to fielde, Eſay. 5.8till there be no place, that yee may be placed by your ſelues in the middeſt of the earth. Hee ſheweth that this couetiſe and auarice is ſo vnſatiable, that it extendeth euen to al that it hath not, in ſo much that it coueteth eueryevery foot of land in the world, euen as if the couetous man ſhould alone poſſeſſe the vniuerſall world, and that there ſhould no other inhabitant dwell vponupon the earth.
2, Pet. 2.15, Gen. 31. 2. King. 5. 1. Sam 8.3. Luk. 16, 14. Ioh. 12.6. Act. 8.18. Act. 19. Act. 16.19 Eſa. 56.11. Iere. 6, 13. & 8 10. 2, Tim. 3.2, 2. Pet. 2.3. Ierome in a certaine Sermon,3 This is a common diſeaſe among men, as experience hath alwaies declared: neither need we to repreſent it by the examples of Balaam, Laban, G…ezie, Ioell and Abia the ſonnes of Samuell, the Phariſes, Iudas, Simon Magus, Demetrius the ſiluer ſmith, the maſters of the maide that had the Pithonicall ſpirit, and ſuch like. The only teſtimonies of Eſay and Ieremie, ſpeaking of their time, ſhall ſuffice. They all looke to their owne way, euerie one for his aduantage, and for his owne purpoſe. And Ieremie ſaith. Euen from the greatest to the leaſt they all apply themſelues to couetouſnes. Our Lord Ieſus Chriſt, and Saint Paul by reprouing and condemning couetouſneſſe in ſundrie paſſages, doe ſhew that it was a common diſeaſe in their daies. As alſo the Apoſtle foreſheweth that in the latter daies there ſhall be couetous men. And as Saint Peter ſaith, ſeducers and falſe Prophets that by couetouſnes ſhall make marchandiſes of ſoules, and this, as they note, ſhal bee no leſſe in their daies then before, as by experience wee doe find: which is more, where all other vice, ſaith S. Ierome, doe with age wax olde, only couetouſnes with age groweth young and gathereth ſtrength.Seneca in his booke of Moralities. And yet ſaith Seneca, it is a monſtrous caſe that an old man ſhould be couetous. For there is nothing more ſenceleſſe then the leſſe way we hauehave to goe, the more to loade our ſelues with prouiſion, and as our way ſhortneth, ſo to encreaſe our burden. The ſhortnes of our life reproueth the large extent of our couetouſnes. There is no reaſon that wee ſhoulde take or carrie any great prouiſion for our iournie,Cicero in his fourth Tuſculan. when the place that we go vntounto is at hand. But herein may we vnderſtand how truely Cicero ſpake, when he ſaid that the diſeaſe that lurketh in the raines, & is tyed to the bowels, and which waxing olde cannot be pulled vp, is called couetouſneſſe.
4 Yet is there nothing more pernicious, or that engendreth greater corruption, ſin, iniquitie, and ſtrange diſeaſes then this curſed couetouſnes, which maketh a man to bee at enmity with God, with his neighbour, and with himſelfe: And this is it which we are firſt to note, to the end we may vtterly renounce it, and ſo mend our liues according to the commandement of our Sauiour Ieſus Chriſt. They that will be rich, 1. Tim. 6.9.10ſaith Saint Paule doe fall into temptations and ſnares, and into many fooliſh and noyſome lusts, which drowne men in perdition and deſtruction: For the deſire of money is the roote of all euill, which while ſome luſt after, they erre from the faith, and pierce themſelues thorow with many ſorowes. Euen this only ſentence might ſuffice to make vsus to abhorre couetouſneſſe: For, becauſe the tempter is euermore ready and at hand, we daily pray to God that he lead vsus not into temptation: & yet we ſtill feed our couetouſnes which drowneth vsus therein. The deuill doth dayly pitch his nettes to ouertake & hale vsus into hell: and couetouſnes cauſeth vsus to ſtumble there into. Moreouer it engendreth ſuch foliſh & noyſome deſires that they drown men in deſtructiō & perdition: And what may a man ſay more, but euen terme it the roote of all euill, & therto ad that they which delight therein, do fal from the faith, which is the fulnes of all miſchiefe? To conclude: As the fi…h ſwallowing the hook together with the baite, is taken & killed, ſo couetous men do pierce thēſelues thorow with a thouſand ſorowes, which do entangle them in death euerlaſting. Couetouſneſſe therfore is as the fire & the ſtithy,Diogenes Plutarke in his Apotheg. yea wher the deuill forgeth a thouſand chaines of iniquity to pul men to hel, & a thouſand fiery darts where with mortally to wound men, by poyſoning their harts with all vice. As a certaine Ethnik in old time ſaid,Saint Bernard vponupon the Canticles Sermon 39. that couetouſneſſe is the Metropolitan Citie of all corruption & vice: And S. Bernard compareth it to a Lady in a chariot, whoſe wheeles are foure vices Cotempt of God: Inhumanitie: forgetfulnes of death: & faintneſſe of hart, or miſtruſt: whoſe two horſes, are nigardlineſſe and rauine, and whoſe carter is deſire to hauehave.
5 To be ſhort, couetouſnes reſembleth a wicked mother bringing forth ſundry wicked children,Col. 3.5 enemies (as is aforeſaid) both to God and man: yea euen to him that harboureth & noriſheth them. Firſt S. Paul calleth the couetous man an Idolater, & couetouſnes Idolatry, but why? Becauſe the couetous man maketh ſiluer his God: he repoſeth more confidence in his riches then in God: hee loueth ſiluer with his whole hart, euē more thē God: he forgetteth & deſpiſeth the ſeruice of God, to the end to ſerue his owne couetouſnes and deſire to hauehave: When his mony is in his coffer he thinketh himſelfe more ſafe then through all Gods promiſes. If by a banquerupt or otherwiſe hee looſe ſome portion of money, it doth more trouble and grieue him, then to looſe the kingdome of heauen by offending God, he will without compariſon be more ſharpe ſet vponupon getting of money, then vponupon calling vponupon God, or hearing his word.Mat. 6.24. Luk. 16.13. Ieſus Chriſt plainely proteſteth that No man can ſerue two maſters: but he ſhall either hate the one and louelove the other, or he ſhall cleaue to the one and depiſe the other. And the rather to ſhew whereof he ſpeaketh, he addeth, that we cannot ſerue God and Mammon. Can there be any greater iniquitie then to deſpiſe, yea euen to hate God? Yet let men flatter themſelues as they liſt, this is the curſed fruite of couetouſneſſe, as Ieſus Chriſt himſelfe affirmeth. And leaſt any man ſhould wrongfully complaine, as thinking he might notwithſtanding he were couetous, yet louelove God and ſerue him, Chriſt, who beſt knoweth the ſtrength of man, doth reſolutely proteſt that No man can ſerue two masters. And indeede when for louelove of money thou doeſt that which God forbiddeth, or neglecteſt that which he commandeth, doſt thou not deſpiſe God, to pleaſe thy couetouſneſſe? To ſteale other mens goods, or to deceiue men by giuing counterfaite come for good, is a villanous vice,Mal, 1.8 yet couetouſneſſe perſwadeth men ſo to doe, not onelyonly to men, but euen to God: as the Prophet Malachie obiecteth to the Iewes, that they offered for ſacrifice the blinde, the lame and the ſicke beaſtes, whereas by the law they were commanded to offer thoſe that were found: Againe that as theeues, or ſacriledgious perſons they robbed God, defrauding him in his tenthes. What moued Iudas an Apoſtle to become a ſacriledgious perſon, in ſtealing money from the poore? Alſo as the fulnes of al impietie, to betray,Mal, 3.8. Iohn 12.6 Mat. 26.15. Chriſoſtome in his 9. Hom vpō Mathew, ſell, and deliuer to the death for thirtie pence, his maſter, his Lord, the ſonne of God, &c?
6 Now if the couetous man doth wrong and iniurie vntounto God, ſo doth hee alſo in ſundrie ſortes and manners to his neighbour. Chriſoſtome calleth the couetous man an enemie to all men, and indeede he hath infinite wicked, cruell and lewd meanes to draw other mens ſubſtance into his owne purſe, without ſparing of any: imagining all others to be caſt foorth for a pray, that he may robbe and reaue at pleaſure.Ezech. 22.13. Ezechiell, where he ſaith, I hauehave ſmitten my hands vponupon thy couetouſneſſe, that thou hast vſed, and vponupon the bloud which hauehave bene in the mideſt of thee, doth ſhew that mixing bloud with couetouſneſſe, the ſame hath bred in him al crueltie and inhumanitie againſt his neighbour.Iere. 22.17, As Ieremie alſo, ſpeaking to Ioachim king of Iuda doth note, ſaying: Thine eyes and thy hart are but onelyonly for thy couetouſneſſe, and for to ſhed innocent bloud and for oppreſsion and wrong. Whence came theſe corruptions which the Lord forbiddeth, as deuouring of the poore with vſurie:Exod. 22, 25. Deut. 16, 19 Leuit. 19.13. Deut. 27.25. Leuit. 19.35. Deut, 25.13. taking giftes which blinde the eyes of the wiſe: keeping away the wages from the hireling: receiuing rewards to ſhed innocent bloud: ſelling by falſe meaſures & waights, or counterfaite marchandiſe: remouing the bounds or markes of their neighbours land: to bee ſhort, treading our brethren vnderfoote? Truely euen the roote of couetouſnes bringeth forth theſe curſed fruites. Were they not the fruits of couetouſnes, which Eſay ſo ſharpely reproueth in the princes and gouernours of Gods people, where he ſaith.Eſay. 1.23. Thy Princes are rebellious and companions to theeues: eueryevery one loueth giftes and followeth after rewardes: they iudge not the fatherleſſe, Saluſt in his Catelinarie.neither doth the widdowes cauſe come before them? Couetouſneſſe, ſaith a certain heathen, putteth all things to ſale: It ouerthroweth faithfulneſſe and honeſtie among men.
7 How many plots doth the couetous man lay to cut the poore mans throate, deuiſing and practiſing ſundrie ſhiftes to ſell his corne deare, and all other wares at ſo high a price, that ſo he may ſucke the verie bloud of the poore? The Iewes hauehave in our daies but too many Diſciples, whom the Prophet Amos likewiſe doth reproue for the like couetouſneſſe, ſaying. Heare this, Amos. 8.9O yee that ſwallow vp the poore, that yee may make the needy of the land to fayle ſaying. When will the new month be gonne, that we may ſell corne? And the Sabbaoth, that we may ſet foorth wheate, and make the Ephah ſmal, and the ſhekell great, and falſifie the waights by deceite? That wee may buy the poore for ſiluer, and the needie for ſhoes: yea and ſell the refuſe of the wheate? All inhumanitie, crueltie, fraud, guile, trecherous practiſes and infidelity doth the couetous man inuent and practiſe to encroch other mens goods. O blinde couetouſneſſe, euen without all ſence? Thou dwelling in man vnderunder a falſe ſemblant of ſelfe louelove, makeſt him to become an enemie both to God and man, as is afore ſhewed: yea and which ſeemeth more ſtraunge, euen to himſelfe, as now we ſhall vnderſtand.
8 Riches, ſaith Eccleſiaſticus, beſeeme not a nigard, Eccleſi. 14.and what ſhould an enuious man doe with money? He here ſpeaketh of the couetuous man that enu…eth his owne good, as he addeth. He that gathereth together from his owne ſoule, heapeth together for others that will make good cheer with his goods. He that is wicked to himſelf, to whō wil he be good? For ſuch a one can hauehave no pleaſure of his goods. Preacher, 4, 7.There is nothing worſe then when one enuieth himſelfe: and this is a reward of his wickedneſſe. In this ſence ſaith Solomon. I hauehave ſeene vanitie vnderunder the ſun. That is, the man that is alone, and hath no ſecond: neither hath hee ſonne or brother, yet is there no end of all his trauaile: neither can his eyes be ſatisfied with riches: neither doth he euer thinke. For whom doe I trauaile and defraud my ſoule of pleaſure? This alſo is vanitie, and this is an euill trauaile. To the like purpoſe and the rather to confirme it, the ſame Salomon ſaith alſo thus. I hauehave ſeene an euil vnderunder the ſun, and it is much among men. Preach. 6, 1, 2,A man to whom God hath giuen riches, treſure and honour, and he wanteth nothing for his ſoule of all that hee deſireth: But God giueth him not power to eate therof, but a ſtrange man ſhal eate it vp: This is vanitie, and this is an euill ſickeneſſe. The couetous man is like a rich Orphane that dyeth in his youth, before he may enioy his goods: he is in effect as poore as he that hath nothing, according to the olde prouerbe. The couetous man wanteth as well that which he hath as that hee hath not: as ſaith alſo an Ancient Poet. He is alwaies poore and needy, that loueth or coueteth money. Couetouſneſſe maketh him labour to hauehave all, as if all ſhould be his, and hindreth him from the vſe of that hee hath gotten as if nothing were his owne. He is not maſter and Lord, but keeper & ſtorer of his money. There is no tirant ſo cruell as couetouſneſſe, which with care and labour ſlayeth the man that is ſubiect therto. It draweth him through fieldes and woodes, ſea and land: in the cold of winter and in the heate of ſummer, night and day: in raine, winde and daunger, admitting no reſt, and all to ſeeke and hunt after goods: Yet doth it graunt him onelyonly the ſight, but not the vſe of them: yea it debarreth him of his neceſſarie meate, drinke, cloth, and other his neceſsities. To bee ſhort, if a King ſhould vſe ſuch crueltie to his ſubiects, he would bee called a tyrant. Euerie man would abhorre him, and ſeeke to get out of his ſubiection: yet couetouſneſſe holdeth a man ſo ſure, that the more he purchaſeth for it, the more doth it ſubdue him to the ſeruice thereof, ſo binding and bewitching him, that hee taketh a pleaſure & thinketh himſelfe happie that he may be ſo tyranniſed. Yet doth it holde him in that wretched eſtate and miſerable condition which the Poets in olde time noted of Tantalus, who ſtanding among fruite and in water vp to the lippes, yet dyed for hunger and thirſt. Through his labour he repleniſheth his ſellers, garne…s, and coſters with goods: but Ladie couetouſneſſe layeth vp the keyes and taketh from him the vſe of them either for himſelfe or for others, as Lucian compareth her to a dogge lying in the haye, which when hee can not eate, with his barking, hee will not ſuffer others to eate thereof. As alſo the Indian Ants or Emets, who gather the golde and keepe it, yet neither can vſe it, neither will ſuffer men to hauehave it, ſo farre foorth as they may. To bee ſhort, the couetous man doth take great paines to get, but hath no pleaſure in the vſe. Hee reſembleth the Mule, who going loaden with golde and ſiluer, yet eateth nothing but hay.
9 Ther is moreouer this inconuenience in it: that he being as it were the bondman of couetouſneſſe, ſubiect to labour to get, and to care to keepe that hee hath gotten, and wanting the vſe thereof, yet if hee perhaps looſe any portion thereof by theeues, banquerupts or otherwiſe, he falleth into great afflictions and torment with ſorrow and griefe, as Saint Bernard verie well noteth,Bernard in a certaine Sermon. where he ſayth. The getting of riches conſiſteth in great labour: the poſſeſsion and keeping of them in much care and feare: and the loſſe of them in extreame ſorrowe and heauineſſe. Theſe bee three cruell tyrannies which ſhee practiſeth ouer man: and yet vrging him to ſuch difficult, vnreaſonable & pernicious matters, ſhe ſo bewitcheth him, that he is more readie to obey her then God, who cōmaundeth the things that be eaſie, iuſt & profitable. This doth Saint Auguſtine note in this ſentence, Couetouſneſſe ſayth vntounto man. Let me bee poſſeſſed of thee:Auguſtine vp on the 125. Pſalme. but Ieſus Chriſt aunſwereth, thou commaundeſt thinges difficult, but I ſuch as are eaſie: Thou layeſt vponupon him an heauie burden, but mine is light: O man, ſuffer not couetouſneſſe to poſſeſſe thee: for ſhe commaundeth thee to abandon thy ſelfe to the windes and tempeſtes of the ſea: But I commaunde thee, ſtanding at thy doore, to giuegive that thou haſt to the poore. Thou art ſlouthfull to doe a good worke, yet thy courage will ſerue thee to paſſe the ſeas. When couetouſneſſe commaundeth thee, thou ſerueſt it: but when God commaundeth thee, thou hateſt him. This verily is a frantike rage in man, thus to ſubmit himſelfe to couetouſnes which engendreth ſo much vice and iniquitie: making him an enemie both to God, to men, and to himſelfe. We are therefore ſo to abhorre it, that it be not once named among vsus,Epheſ. 5.3.as Saint Paule doeth giuegive vsus warning.
10 Moreouer, in as much as Auarice is a louelove of ſiluer, and a coueting of riches: Let vsus for a ſecond remedie conſider whether there bee anie ground or occaſion why wee ſhoulde ſo louelove them,Mat. 13, 22, or couet after them. Ieſus Chriſt ſaying that the deceitefulneſſe of riches choaketh the good corne of Gods worde doeth thereby declare, that they reſemble a wanton ſtrumpet, ſuch a one as by her beautye cauſing manie men to luſt after her, depriueth ſuch as giuegive themſelues to enioye her, of all vertue, honour and felicitie: That they be like vntounto wine, which by the ſweetnes and delicacie thereof, allureth man to exceſsiue drinking, yet with all taketh the man from the man, that is to ſay, his ſences and reaſon frō him. And indeed as the good corne of Gods word is a ſanctified ſeed of ſaluation & life, ſo the falſehood and deceite of riches doth in ſuch ſort draw men to aboundance, and with all to the peruerſe vſe of the ſame,Luk. 16.9. that thereby this ſeede of ſaluation and life euerlaſting is choked vp. In another place our Lord Ieſus Chriſt calleth thē riches of iniquitie, either becauſe they ordinarily doe ſpring from iniquitie, or elſe that they do engender and bring foorth iniquitie. Saint Paul writing to Timothie, ſaith thus: Charge them that are rich in the world, 1. Tim. 6.17.that they bee not high minded, and that they trust not in vncertaine riches. Riches doe commonly breede pride, arrogancie, contempt of others, pleaſures, pompe, forgetfulneſſe of God, deſpiſing of eternall felicitie, peruers confidence,Baſill in his Serm. againſt couetouſneſſe and other like plagues. And this doth Baſill ſignifie, wher he ſaith, that the mad man deſireth nothing ſo much as to get water, by reaſon of his exceſsiue diſtemperature: yet is ther nothing that ſo much tormenteth him: for the onelyonly ſight thereof is able to caſt him into his fit, and to trouble him, and ſo it is with riches: Euerie man longeth for them, yet are they the onelyonly things that encreaſe his longing, trouble his mind and repleniſh his hart with paſsions. When rich men, ſaith Socrates, will vſe their riches, they pollute them ſelues with pleaſures and pride: when they liſt to keepe them, care conſumeth them and eateth foorth their hearts when they labour to get them, they grow wicked and full of all miſerie. Chriſoſtome verie fitly compareth them to wilde beaſtes, whome a man can hardly take, and when he hath them, hee muſt take great care how to keepe them from doing hurt. And in truth as he that walketh in the raine ſhall hardly eſcape wetting, or hee that traueleth in the whote ſunne eſchew heate: ſo is it almoſt vnpoſsible for a rich man to auoid vice and corruption by his riches.Mark. 10.23, And hereof ſpeaketh Ieſus Chriſt verie reſolutely, ſaying. How hardly doe they that hauehave riches enter into the kingdome God? True it is he afterwards expoundeth this ſpeach ſaying. Children how hard is it for them that truſt in riches to enter into the kingdome of God? But then adding that It is more eaſie for a Camell to paſſe through a needles eye then for a rich man to enter into the kingdome of God, Hee declareth how hardly a rich man can eſcape confidence in his riches, and conſequently enter into the kingdome of God.Pſal. 62.11. And in this reſpect doth Dauid admoniſh vsus when riches abound, not to ſet our harts vponupon the ſame:1. Tim. 6.17. as Saint Paul alſo preacheth to the rich that they ſhould not put any truſt in their riches.
11 Riches do not only engender a falſe confidence in the ſame, but become alſo a poyſon to humilitie, modeſtie, courteſie, and al other vertues, which it transformeth into pride and arrogancie, as the Apoſtle noteth in the place before aledged. Some hauehave written that Bucephalus the horſe of Alexander the great, ſo long as hee was naked, would ſuffer any man to backe him: but if hee were once furniſhed with the royall Sadle, Bridle, and other furniture, he grew ſo proud that no man might ride him but the king: euen ſo many who in their pouertie were modeſt, humble and vertuous, by encreaſe of wealth hauehave chaunged their vertues into vice.Plut. in the life of Phociō. Thus we ſee that there is no leſſe care and labour to beware that riches hurt not, then ſorrow and paine in getting them. Thus did Phocion, albeit a heathen man, verie well vnderſtand. For when great Alexander ſent him a linge ſūme of mony, asking him that brought the preſent, what moued Alexander to ſend him ſuch a preſent, & by the anſwere vnderſtanding that it was in reſpect of the ſame of his vertue: he refuſed it, ſaying: Let him leaue me as I am. Wherin hee ſhewed, what regard the vertuous man ſhoulde take, leaſt riches ſhould chaunge him and make him vicious.Plut. in his Laconicall Apotheg. The Lacedemonians, according to Licurgus Lawes, expelled from among them all vnprofitable members, as Cookes, Players, Sophiſters and ſuch like. Alſo the vſe of ſiluer and golde, vſing no money but of yron, & ſo did vtterly baniſh couetouſnes. And ſo long as they obſerued this diſcipline, they remained not only vertuous, but alſo inuincible to other nations: And contrariwiſe as ſoone as forſaking Licurgus lawes, they had opened a waie to wealth, couetouſneſſe crept in, who making them vicious, deliuered them into the power of their enemies. And indeede as theſe mountaines that containe mynes of golde and ſiluer, are otherwiſe barren: ſo they that hauehave riches, and vaynes of golde and ſiluer, are in their harts made vnprofitable to the ſeruice of God and man. True it is, Riches are Gods good creatures & inſtruments of vertue to thoſe that can well vſe them, as Saint Paul well noteth, ſaying:1. Tim. 6. God giueth vsus all things to enioy, to doe good, to be rich in good workes, readie to diſtribute and communicate: Laying vp in ſtore, for our ſelues, and making a good foundation against the time to come, Luk. 16.22.that wee may obtaine eternall life. Neither doe wee ſimply condemne either the rich or their riches. Poore Lazarus was receiued into the boſome of rich Abraham. But the deſire and poſſeſsion of them is dangerous vntounto man, who naturally is enclined to peruert the vſe of Gods good creatures. To man they be ſo plenty as Suger & fruite in the power & libertie of a child: as pleſant wine to a drūkerd, & as a ſword in a mad mans hand, to vſe rather to hurt thē to do good. At the leaſt, it is euident that they can not make a man bleſſed: for otherwiſe God would more plentifully diſtribute them to his welbeloued children in Ieſus Chriſt: whereas contrariwiſe they are more common to the wicked, who for the moſt part are better prouided of them, whiles the poor is more aduanced to the kingdome of God. The gallant Bridles & golden Sadles do nothing amend the horſe, but rather his agilitie, nimbleneſſe and ſtrength. EueryEvery beaſt, ſaith Epictetus, is eſtemed by his virtue: & ſhal man be ſo by his wealth. Muſicall inſtruments are to no vſe to him that cannot play vponupon them, & ſo are riches vnprofitable to him that cannot vſe them. As the horſe is of no vſe without a bridle, ſo are riches without reaſon. Wel may they make a vicio…s man more honorable in the ſight of the world: but as faire Tapiſſerie, which couereth ſoule & broken walles. Beſides, they are endued with another dangerous vſe: for they draw flatterers, who are euē ſo many poiſners of vertue. How many other dangers are they alſo ſubiect vntounto? Lay not vp for your ſelues treſures vponupon the earth, Mat. 6.19.ſaith Ieſus Chriſt, wher the moth & canker corrupt and where theeues breke through and ſteale. Whereof wee hauehave experience enough in ſo many banquerupts, robberies by ſea and by land and perſecutions for the name of Chriſt: beſides that albeit a man hath the vſe of them whiles he liueth,Seneca in his prouerbs. 1. Tim. 6.7. yet at death he muſt forſake them. To this neceſsity is eueryevery couetous man driuē, neuer to doe good vntill his death, according to the prouerbe, & then he leaueth his goods to his heires. And indeed as we came naked into the world,Euſch. in the life of Conſtantine. lib 4 ſo muſt we certainely carrie forth nothing with vsus. Great Conſtantine, ſpeaking to one of his courtiers, ſaid. Oh couetous man, how farre ſhall thy inſatiable couetiſe extend? Then with a Iaueling that he had in his hand, marking out a mans length vponupon the ground, he ſaid vntounto him. When thou haſt gotten all the world, yet at the laſt thus much muſt be thy portion, if thou canſt obtaine that. Let the couetous man therfore that mindeth to Amend according to Chriſtes exhortation diligently thinke, that in lou ng and deſiring riches, he loueth and coueteth vanity: he loueth & coueteth the thornes that choake all vertue: yea he loueth & coueteth the rootes of all miſchiefe, & the fountaines of al vice. In liew of coueting, if he hauehave any, let him imagine, how to auoide then allurements & abuſes, as vnderſtanding that in riches, in ſtead of vertue & felicitie, he ſhal find occaſion of corruption & miſery.
13 The third remedy conſiſteth in careful meditation vponupon the horrible vengeance & grieuous puniſhmēt which the couetous mē muſt of neceſsity expect from him who iuſtly deteſteth ſuch vice. Are we not already to note this one pointe, yt as charity is the gift of God proceeding from his fauour & grace, ſo contrariwiſe, couetouſnes is a vengeance which he poureth vponupon thoſe whō for their ſins he hath giuē ouer into a reprobate ſence, as S. Paul alſo noteth? God ſo deteſteth the couetous perſō, that if any of thoſe that profeſſe his word, doth giuegive himſelfe to that vice,Rom. 1.29. 1. Cor. 5.11. S. Paul willeth vsus to hold him excōmunicate, & not to eate or conuerſe with him. And this he ſaith to confirme that which he hath ſaid in another place: namely, that the couetous man ſhal not enherite the kingdome of heauen, & in that ſence doth S. Iames ſummon thē to Gods iudgement ſeate, admoniſhing thē to conſider of his horrible vengeance.1. Cor. 6.10, Iam. 5.1. Now, ſaith he, ye rich men, houle ye & weepe for your miſerie that is at hand, your riches are corrupt, & your garments are motheaten, your gold & ſiluer is cankered, & the rust of them ſhal be a witneſſe againſt you, & ſhall eate your fleſh as it were fire, ye hauehave heaped vp treaſures for the laſt daies. Behold, Gregorie in a certaine Homely. Auguſtine vp on the words of the Lord. Ambroſe of Naboth the Ieſralite. Auguſtine in a certaine Sermon.the hire of the laborers which hauehave reaped your fields (which is of you kept backe by fraud) crieth, & the crie of them which hauehave reaped is entred into the cares of the Lord of hoaſts. The couetous mā ſaith S. Gregory in this life burneth in deſire to get, & care to keep that he hath: but hereafter he ſhall burne in fire of euerlaſting tormēts. What a madnes is it ſaith Auguſtine, to win gold & to looſe heauē. The couetous man ſaith Ambroſe hath as it were ſteppes to couetouſnes, & the more that he climeth, & ye higher that he goeth, the greater is his fal. What ſhal be his laſt fal for gathering, ſaith Auguſtine, cōſidering that he hath loſt himſelf before he make any gain? Couetouſnes is a horrible giddines, which maketh man inſatiable to climbe high yt he may fall low: to kindle the fire of Gods wrath, that he may feel ye euerlaſting ſlaine therof: & to loſe the celeſtiall treſures to get terreſtrial riches, which fil him with vice & miſery.
14 If they ſay that in this life at the leaſt they ſhall reape cōmoditie, pleſure & felicitie by thē: let them think how miſerably they are therin deceiued: Firſt, be they ſuch beaſts, as they cannot conſider what this life is? If they cannot deny but they muſt die, what cōtentation can they reape in cutting the wood & making the fagots, wherwith they ſhal hereafter burn for euer? we read of an Ethnike, who being demāded whether he had rather be Socrates, wiſe & vertuous, or Craſſus welthy & luſtful, anſwered in life he would wiſh to be Craſſus, but in death Socrates, which he ſaid in reſpect of the felicitie and reputation which hee imagined in Socrates after his death, and he had ſome reaſon, if being Craſſus in his life time, hee might hauehave beene conuerted into Socrates at his death. But ſith that might not bee, he confeſſeth that he who in this life is Craſſus, vnleſſe he be a beaſt deuoide of ſoule, is in death moſt wretched, as conſequently alſo in life, which in ſuch men is no other but a path to woe, & an encreaſe of miſerie. Are not theſe couetous men then in this life miſerable, conſidering that they bee wretched, except they bee beaſtes, in that it is a heauie curſe to them, that they be men endued with immortall ſoules? If there remained in them any ſparke of the image of God? If they had any remorſe of conſcience: would not the ſame be to thē a tormentor, vrging them to exclaime that they are miſerable in the middeſt of al then wealth? As if a man vexed with the Gout or with the Collicke, ſhould lie in a rich bed, and hauehave al pleaſures that might be, ſo that to mens ſeeming he ſhould be thought moſt bleſſed: & yet in himſelfe he ſhould feele all miſerie and ſorrow. Againe, albeit ſuch were the dulnes of his conſcience that he ſhould hauehave no apprehenſion of the ſtate to come, yet can hee not bee ſo happie as beaſts, who hauehave neither labour in getting, neither care in keeping neither griefe in looſing, as is afore mentioned: which alſo Gregorie noteth in this only feare to looſe ſaying. If a couetous mā ſpieth a ſtronger then himſelf, he feareth that he wil take away his goods: If a weaker, that he will ſteale them: wherupon he addeth, O poore wretch: he endureth as much hurt, as he feareth to endure. Neither feareth hee without cauſe. For as among a flocke of ſheepe, the Wolfe alwaies choſeth the fatteſt, and the Egle among Geefe the beſt, ſo do theeues and robbers among men, lay for the richeſt.
15 Which is more. It is a prouerbe, that couetouſneſſe maketh but a ſmall hill: for many times it is with the couetous as with Aeſops dogge, who ſwimming with a peece of fleſh in his mouth & ſeing the ſhadow thereof, taking that to be another piece of fleſh, opening his mouth to catch that alſo, loſt the ſame which he before had, ſo the couetous man being vnſatiable, and euerie way ſeeking to encreaſe that he hath, doth many times looſe that which is in his hand.Prou. 15.27. Prou. 28.16. To conclude, He that hateth couetouſnes, ſaith Salomon, trobleth his houſ: but he that hateth rewards ſhal liue. Likewiſe in another place. He that hateth couetouſnes, ſhal prolong his daies. Thus the couetous man hauing euen in his ſelf imaginatiō, no felicity but in this life, is much more miſerable, becauſe throgh his couetoſnes he ſhortneth the courſe of his felicitie. If the couetous man kindleth an vnquenchable fire for the life to come (vnleſſe hee bee a ſenceleſſe beaſt) euen in this life he ſhal feele a tormentor of his wicked conſcience which aſtoniſhing him, in liew of pleaſuring him with that which he taketh for his felicitie, miniſtreth to him nothing but hinderaunce, feare, care, anguiſh and heuineſſe. The onelyonly meditation and apprehenſion of theſe vengeances & iudgements of God againſt the wicked, ſhould ſo pierce our harts, that wee might, abhorring couetouſnes, Amend our liues.
16 The fourth remedie is this, that as the principall ſpring of couetouſnes is diſtruſt of God, ſo we may learne ſo to reſt vponupon his prouidence, that dayly begging of him our dayly bread, wee neuer doubt, but that he will giuegive vsus all things neceſſarie for this life, and neuer forſake vsus. And this doth the Apoſtle note, ſaying: Let your conuerſation be without couetouſneſſe: Heb. 1….5:and bee content with thoſe things that ye hauehave: for he hath ſaid, I will not fayle thee, Col, 3, 5.neither forſake thee. It is a kind of Idolatry as S. Paul noteth, to put the confidence of life in goods. And herein, as in manie other things, we doe great iniurie and diſhonour to God: For as golde of it ſelfe can neither feede, nor cloth vsus: ſo that which we buy with golde or ſiluer, proceedeth not out of the gold or ſiluer, but from Gods prouidence, neither can it miniſter any help without Gods grace and bleſsing. If wrongfully thou haſt gotten gold, it is accurſed: what bleſsing canſt thou then looke for in it conſidering the ſame commeth not, as is aforeſaid, from the fauour of God? If thou haſt any ſubſtance well come bye, thou haſt them from the hand of God: for it is hee that hath giuen them. Should this pledge of his care for thee, engender miſtruſt of him? Experience, ſaith S. Paul, engendreth hope.Rom. 5, 4. Thou, as fearing leaſt he ſhould take frō thee that which he hath giuen thee, or that he would not giuegive thee more at thy neede, wilt hauehave it againſt his will, and as it were in deſpite of him: But it will proue to thee poyſoned bread, and curſed money
17 Imagine therefore that life is better then food,Mat. 6.25. Gen. 1. as Ieſus Chriſt ſaid, and the body of more valew then the rayment or ſuſtenance. Before the creation of man, the world was made, wher into he was brought as into a pallace repleniſhed and adorned with all goods, created expreſſely for his vſe. And before the ſoule the body was created to receiue it. Sith hee nouriſhed the body before it was borne into the world, and by his only prouidence prouided it of ſuſtenance in the mothers breſtes, and through her care of clothing before the birth, ſhall we call into queſtion his fartherly care ouer vsus?Mat. 6, 26. Shall wee that are borne, and that put our truſtes in him, feare that he will faile or forſake vsus? We are more precious in his ſight, then either foules or hearbes, of whom neuertheleſſe, he ſheweth a manifeſt care to feede them. Will the houſholder take care to water the hearbes of his garden, or fodder his cattell, and ſuffer his men and maides to famiſh for hunger and thirſt? Will he take care for his men and maides, & let his own children ſtarue? Moreouer, hauehave not we our liuing, our being & our mouing from God? What will al the worlds good thē auaile vsus without Gods bleſsing?Act. 17, 28. Luk. 12.15. Take heede and beware of couetouſnes, ſaith Ieſus Chriſt, for though a man hath aboundance, yet his life standeth not in his riches. Sith our life dependeth not vponupon our riches, but vponupon God onelyonly, let vsus put our truſt, not in our goods, but in God, vpō whoſe pleaſure our goods doe depend, who alſo hath promiſed that he wil not forſake thoſe that put their truſt in him.
18 Among the reſt, there is yet one miſchiefe, and that is this. We are gluttenous & licorous childrē. And knowing that our heauenly father will not pleaſe vsus in our fooliſh appetites, we wil prouide for our ſelues, & that plentifully, that we may hauehave the leſſe neede to depend vponupon him. Whereas contrariwiſe our duty requireth that we ſhould be content with our daily bread that we craue at his hands, euen for eueryevery day that we craue it, & not to heape vp riches for the laſt day as S. Iames ſaith. Many that ſay to God GiueGive vsus this day our dayly bread, Iam. 5, 3.would be very loth he ſhould take them at their word, as concerning themſelues, & dayly giuegive them bread but for a day at once: but ſuch men by vſing that praier do make a skorne of God. And therfore let vsus learne to depend vponupon his prouidence, & to that end to moderate our appetites: let vsus renounce couetouſnes, & behold we hauehave wealth enough. Let vsus practiſe the ſpeech of a heathen philoſopher to a couetous mā:Plato, Democritus. Labor not to encreaſe thy poſſeſsion, but rather to diminiſh thy couetouſneſſe. As alſo another being asked how a mā might become rich, anſwered: by growing poore in couetouſnes. Socrates being demanded who was the richeſt: he (ſaith he) that coueteth leaſt, & is content with a little. And indeede the remedy to quench his thirſt that is vexed with a whote feuer, cōmeth not of giuing him drinke, but of taking away his feuer, which cauſeth his thirſt. Euen ſo the way to grow rich, …s not by heaping of riches, but by diminiſhing the couetiſe of the ſame.Auguſtine in his confeſs…on It will be, ſaith S. Auguſtine, no griefe to be depriued of riches, if a man be not deſirous to hauehave them. Yea which is more. Socrates very wel ſaid that man is neuer ſo happie, neither ſo fully enioyeth his deſire, as when he is willing to deſire nothing. Nature is content with little. And man ſhould neuer be poore, if he could liue according to nature. Chilon the Lacedemonian, whoſe reputation & glory was ſuch that when hee was dead, all Greece celebrated his funerals, & accōpanied his body to the ſepulcher, while he liued vſed many ſententious ſpeeches: but among the reſt there were three of ſuch eſtimation that they were written in letters of golde: The firſt, that ther is no better knowledge then for a man to know himſelfe: The ſecond, that the end of al ſtrife & contention, is miſery: The third, that man ought not to couet too much, but to be content with that which may ſuffice & coſteth litle, ſo long as it is ordered according to nature, & not according to our luſts which are infinite & miſerable.Manlius Curius. Plut. in his Apotheg. To this effect do we alſo read of a certain Romane captaine, to whō the Embaſſaders of the Samnites offered a great ſum of mony, to the end to diuert him frō taking the charge & conduct of the warres againſt thē. When he had heard their Oration, he ſhewed them a little pot vponupon the fire, containing a few hearbes & rootes for his ſupper & anſwered, that he which was cō tent with ſuch a ſupper, need not ſo much mony & ſo ſent them away. When King Archelaus ſent for Socrates with promiſe of great riches, he returned him anſwere, that at Athens meale coſt but a halfepenie, and water nothing.
19 But what is the end of al theſe labors, trauailes & dangers that we in our for to get thē? Is it not reſt? Yet might we both ſooner & with more ſafetie attaine thereto, if we could bee content with ſo much as might ſuffice. And to this effect we reade yt whē king Pirrhus determined to leauie war againſt the Romaines, his coūſellor Cyneas to the end to diuert him therfro, asked him ſaying, wel Sir: When we hauehave ouercome & taken Italy, what ſhal we thē do? Pirrhus anſwered: we wil paſſe into Sicil: thēce into Libia & Carthage. And what more ſaid Cyneas? Then wil we go into Macedonia, ſaid the king, & conquer all Greece. Againe, ſaid Cyneas, what ſhal we then do? We will then ſaid Pirrhus take our reſt, & paſſe our time in pleaſure. Then ſaid Cyneas. Why do we not euen now take this reſt & eaſe, but that we muſt needs with ſuch paine danger, labour & trauaile goe to ſeeke that which already we hauehave in our handes? This wiſe counſellor ſitly ſhewed him that if he could be content with his own realme, & not hauehave coueted after other mēs, he might hauehave enioyed reſt, & beene more happy, thē by ſeeking to conquer other mens & ſo to endanger himſelfe after great labours to enioy none. For contentation onelyonly miniſtreth reſt and giueth happines.
20 Now therefore, ſith both Ieſus Chriſt and Saint Iohn in their firſt Sermon doe admoniſh vsus to amend, and that this vice of couetouſneſſe is ſo common among men, ſo deepely rooted in their harts, ſo daungerous and pernitious: Let vsus to the end to refraine therfro, diligently meditate vponupon the remedies afore mentioned. And firſt that we may denie this curſed couetiſe, let vsus remember that it is the mother and nurſe of moſt wretched fruite, which cauſeth vsus to become enemies to God, to our neighbor and to our ſelues, as we hauehave more at large declared. Secondly let vsus not forget, that riches are ſo farre from giuing contentment and making men happie, that contrariwiſe they engender a thouſand ſorrowes and cares: they are vntounto vsus as thornes that choke the good ſeede and the originall of all vertue in vsus, which they chaunge into vice and ſo make vsus moſt miſerable and wretched. Thirdly, that the vengeaunce and horrible puniſhment which God inflicteth vponupon the couetous euen in this life, but eſpecially ſuch as hee will poure foorth vponupon them after this race, make vsus to abhorre this couetouſneſſe which is the roote of all euill. Laſtly, let vsus learne not to put our truſt in theſe vaine and vncertaine riches, but in the liuing God, and depend wholly vponupon his prouidence in all thinges neceſſarie for the maintenance of this life. And let vsus apprehend the treaſures of the euerlaſting kingdome, contenting our ſelues with ſo much as God alloweth vsus for this our pilgrimage and iournie from earth vntounto heauen. But becauſe it is God onelyonly that worketh in vsus both the will and the performance, let vsus feruently and continually pray vntounto him to purge our harts from this couetouſneſſe, working in vsus by his holy ſpirite, whatſoeuer he requireth of vsus in his word.Pſal. 119.36. And with Dauid let vsus ſay, O Lord, encline not my hart to couetouſneſſe, but to obey thy precepts. And with Salomon let vsus ſay this praier. GiueGive me neither pouertie nor riches: feede me with foode conuenient for me: Prou. 30.8.least if I be full I denie thee and ſay, who is the Lord, or least if I be poore, I ſteale and take the name of my God in vain. Now let vsus proceede to ambition.