A Caveat for the Covetous, Sermon

A Caveat for the Covetous · Sermon

p. 1M. VVHATELIES SERMON, PREACHED AT PAVLES CROSSE.

Luke 12.15.

Take heede and beware of couetouſneſſe, for though a man hauehave aboundance, his life conſiſts not in his riches.

THeſe are the wordes of our Sauiour Chriſt, vttered vponupon occaſion of a certaine accident related immediatly before. Two brethren were at variance, about their fathers lands. It ſeemes that one would hauehave had all to himſelfe, and left very little or nothing to his brother. Hereupon the party that thought himſelfe wronged, entreats our Sauiour by good counſell, to compoſe the controuerſie betwixt them, and to bring his brother p. 2to ſome more equall courſe of diuiſion. Our Lord that alwaies regarded the the ſoule more than the ſtate, perceiuing couetouſneſſe to be the cauſe of this contention, refuſeth to intermeddle with the parting of their lands, and fals to cure that diſeaſe of their ſoules which procured all this diſtemper. This he begins to doe in the verſe preſent, and proſecutes more at large in the ſequel of the Chapter. Theſe words diuide themſelues into two parts: The firſt, Chriſts exhortation, Take heed, and beware of couetouſneſſe. The ſecond, the reaſon wherewith he backs his exhortation taken from the ineffectualneſſe of wealth, the obiect of couetouſneſſe, for though a man hauehave aboundance, &c. that is, if any man ſhould heape vp all ſuperfluities, hee ſhall finde no more ſafety, quiet, or contentment of life, from this his copheaped plenty of outward things. The point of doctrine which our Sauiour Chriſt aimes at, Doctrine. in the diſcuſsing of which I purpoſe to ſpend the time alotted, is ſo manifeſt, that no man can chuſe but ſee it, whoſoeuer will be ruled by Chriſt, muſt beware of Couetouſneſſe. All true Chriſtians, that doe hang at Chriſts mouth for p. 3direction, and ſhew their hope of ſaluation by practiſe of obedience, muſt ſhun and auoide with al diligence this hatefull ſinne of worldlineſſe; one word of Chriſt ſhould be ſufficient to a Chriſtian ſoule, but he was not ſo ſcant of words as once onelyonly to warne vsus of ſuch a capitall euill. The ſame ſpirit ſpake in his Apoſtles, that in himſelfe and by their mouthes he hath giuen vsus many like aduertiſements, whereof ſome one or two it ſhall ſuffice to hauehave mentioned. Coloſ. 3.5. The Apoſtle ſpeaks to Chriſtians in this manner. Mortifie therefore your earthly members, fornication, vncleanneſſe, inordinate affection, euill concupiſcence, and couetouſneſſe, which, (to prouoke our greater hatred) he cals by that hatefull name of idolatry. And well might he ſo call it, for it cauſeth a man to repoſe his hope of ſafetie vponupon riches, which ſhould be wholy and onelyonly fixed vponupon the Lord of hoaſts, ſeeing it is impoſsible that any thing ſhould ſecure a man from danger, vnleſſe it doe ſurpaſſe all other thinges in power and in greatneſſe: this ſinne is you ſee a capitall enimie of our ſaluation, which in our Chriſtian warfare we ſhould fight againſt, and p. 4ſtriue to ſlaughter in our ſelues. The Apoſtle alſo, Heb. 13.5. hath ſaide to the ſame purpoſe, Let your conuerſation be without couetouſnes. The word is in the originall, without the louelove of mony. But all comes to one reckoning. And it is obſeruable that he ſaith (your conuerſation,) to meete with the deceitfull hollowneſſe of thoſe that content themſelues in ſome few actions to appeare not couetous, whilſt in other actions at other times they be wholly polluted with this ſin. Their counterfeit and maymed diligence, anſweres not the large extent of this commandement. A good mans life if Gods counſell might be heard, ſhould not in one or two alone, but in all the parts thereof, bee free from the ſtaines of this wickedneſſe. More places might be produced for the proofe of the ſame truth, if it were as needfull, as eaſie ſo to doe. But the chiefe difficultie in this thing will bee, not ſo much to winne conſent of iudgement to the point, as conformitie of practiſe to the iudgement. Wherfore to the intent that Chriſts ſpeeches may bee more profitably regarded, and this fault more carefully ſhunned by you all that heare me this day; I will in p. 5few words ſet out ſome of the moſt harmful effects that enſue vponupon this vicious diſpoſition of minde that Chriſt cals couetouſneſſe.

Firſt, Reaſon. 1 it vtterly hinders the ſauing operation of the word of God, and cauſeth the moſt powerfull inſtrument of regeneration and ſaluation, to be altogether ineffectuall for the producing of theſe effects, in that party in whom it beareth ſway. That our Sauiour plainely witneſſeth, when he compareth the word to ſeed, the Preacher to the ſeedſman, the heart to the ground, this couetouſnes to the thornes that choake the ſeede. The Husbandman may caſt away graine vponupon a parcell of land ouer-runne with brambles, but the ſeede ſo beſtowed will neuer come in at harueſt: So the Miniſter may preach the word to worldly minded men; but he ſhall ſpend his ſtrength in vaine. Let vsus ſtudy neuer ſo painefully, teach neuer ſo conſtantly, proue neuer ſo ſtrongly, exhort neuer ſo powerfully, this time and labour is but loſt, among our earthly affected hearers. Eyther they come not to heare, or attend not in hearing, or meditate not after hearing. And this you muſt marke p. 6brethren, that euen attentiue hearing without meditation will not ingraffe the word into your hearts, it will not profit the ſoule more, than much getting when a man keeps nothing can benefit his eſtate. Well may it increaſe ſwimming, but not ſauing knowledge: it may furniſh ones head with wordes and matter for honeſt diſcourſe, but not ones heart with vprightneſſe and ſinceritie for godly conuerſation. Thus then ſtands the caſe. The Lord offers thee his word to enlighten thy mind, to ſanctifie thine heart, to conuert thy ſoule, and make thee a true Chriſtian: Couetouſnes oppoſeth it ſelfe, & will not ſuffer the word to dwell in thine heart, nor thine heart to ponder vponupon the word, and ſo cauſeth thee to be but an hypocrite at the beſt, ſhouldeſt thou not auoide it?

Secondly, Reaſon 2 another euill as bad as this comes vp together with this. This ſinne ſteales away the heart from heauen, and thoſe deſirable graces of Gods ſpirit that fit a man for heauen.Coloſ. 3.2.Col 3:2 The Apoſtle Paul wiſheth vsus to ſet our affections vponupon the things that are aboue, and not vponupon the things that are below; intimating an vtter impoſsibilitie to doe both; as if hee had p. 7told vsus that there be 2. ſorts of obiects, after which mens affections are carried, ſome are of the earth earthly, momentanie, tranſitorie, and vnable to giuegive any ſound and laſting contentment. Such are houſes, lands, goods, money, in a word, worldly things. Others are from heauen, heauenly, ſubſtantiall, conſtant, immortall, truely profitable to the whole man, ſuch are faith, repentance, the ſpirit of prayer, the fauour of God, in a word, Chriſt and his benefites. And wee muſt vnderſtand this, that the body may aſcend and deſcend at the ſame time, as well as the ſoule or affections goe earthward and heauenward both at once; Where the treaſure is, there will be the heart, bee it in heauen or in earth: no man hath two hearts, two treaſures, the one is but counterfait, if any at all. Nowe this couetouſneſſe as an arrow ſhot from hell, doth nayle the heart to the very ground, that it cannot bee lifted vpwards, and as a lime-twig ſet by the Diuell ſo intangles the wings of the ſoule, that it cannot poſsibly fly vpward toward its proper home. The worldly man is ſo taken vp in courting and wooing his harlotry miſtreſſe, the world; which hath p. 8taken him with her eyelids of gaine, and inueigled him with her naked breaſts of commoditie, that the ſuite for heauen and things thereof, is altogether neglected and forſaken. Therefore the ſcripture cals the worldling an adulterer, becauſe as the whoremaiſter leaues a beautifull and wel-conditioned wife, to embrace a common and polluted curtizan, ſo doth hee abandon God and ſaluation, to ſatisfie himſelfe with this moſt deformed and miſhapen world. And is it not the higheſt degree of vnhappineſſe to be robbed of ones vnderſtanding; and be ſo farre forth infatuate as to exchange heauen it ſelfe for a few ſhillings, yea farthings; and be more painfull and earneſt to get a little gliſtring ſiluer into the cheſt, than the glorious image of Ieſus Chriſt into the ſoule? for though God doe often caſt theſe outward things vponupon thoſe that take no great paines for them and the world fals into the mouthes of many before they bee aware of it, (as we ſay) yet it is not ſo for heauenly things. God neuer ſpilles ſuch treaſures, nor parts with them to any without ſuite, without thankes. He muſt call for wiſedome, and dig for vnderſtanding that will p. 9hauehave them, and ſtriue to enter that hopes to finde a place in heauen, and miſſe of his entrance that ſtriueth not. The caſe ſtands ſo therefore with thy ſoule, God offers himſelfe and eternall life vntounto thee, vponupon condition of conuenient diligence in vſing the meanes to get it on thy part: the world ſteppes betwixt, drawes thine heart, diuerts thy thoughts, cares, deſires, an other way, and ſo cauſeth thee to forfeit euen an eternall kingdome, not for want of meanes, but of care and paines to attaine the ſame. Oughteſt thou not as Chriſt bids, to take heede thereof? but yet more euill proceedeth from this maiſter euill: Reaſon. 3 It expoſeth that heart which harbours it, with allowance vntounto all manner of loathſome ſinnes and dangerous temptations. The Deuill hath the couetous man alwayes vponupon the hip, as wee ſpeake; that is, euer at ſuch an aduantage, that he doubts not to giuegive him the ouerthrow in any aſſault. Satan is a cruell fowler, hauing his nets and his call, and eueryevery thing in readineſſe, and if once he become acquainted with the birds diet, he makes no queſtion of his game: yea, he promiſeth himſelfe to hauehave the poore fowles p. 10necke betweene his fingers ſpeedily. And indeed no hawke is better trayned to the fiſt of the cuning fawkner, than the worldly man to all the Diuels wayes; whatſoeuer ſinne he would hauehave him commit, let him but hollow & caſt vp the lure of commoditie, he ſtoupes preſently and fals vponupon it. Would he hauehave him lie, promiſe him profit; then begins hee to hem and haw, and faulter in his ſpeech, and equiuocate, and at length proceedes to downe-right lying, and impudent facing out a knowne vntruth. Would he hauehave him periured, the ſame art doth that alſo; ſhew him commoditie, vſe ſiluer perſwaſions, he will aſſay and goe backe, and feare, and ſweat, but at laſt hardens himſelfe, and cares not to pollute the name of God, with a thouſand falſhoods, and a thouſand oathes. Yea, the Diuel can make ſuch a man wade vp to the chinne in a ſtreame of warme blood, with the gliſtring ſhewe of gold, and cauſe him to leape headlong into the bottomleſſe and burning pit of hell, with the large hope of enriching his eſtate. In a word, there is not the rankeſt of all Sathans poyſons, but hee will greedily deuoure in the ſweet broth of commoditie. p. 11Thoſe vnnaturall crimes which would make the ſoule agaſt, if they came barefaced, ſend them in a guilded vizard, as it were in a maske to the couetous mans houſe, he will entertaine them kindely with a kiſſe, & feares not to imbrace them euen in both his armes.

Thoſe hideous and enormious euils for which hell it ſelfe doth gape vponupon the conſcience with an open mouth, are (we ſee it with our eyes) euen feareleſly committed in hope of aduantage. And therefore the Scripture cals this ſinne, not a braunch, but a roote, which it ſelfe, hath many large, and big, and fruitfull braunches, and that not of ſome one or two, or few, but of all euill: becauſe there can be no ſinne named ſo hatefull, which profit hath not made the louers of profit, either to commit themſelues, or, which is all one, to conſent to in others. The worldling is a fit peece of timber for any place in Sathans building. This mercenary ſouldiour doth neuer thinke himſelfe too good for any ſeruice in all the Diuels campe, where pay and bootie may be gotten. He can make an Image-worſhipper, and a defender of Image-worſhippe, a periured p. 12perſon, a Sabboth-breaker, and a maintainer of them that doe it, a killer of Father and mother, a murderer of Kings, a blower vp of Parliament houſes, a ſtaruer of ſoules, a whoremaiſter, an harlot, a more polluted wretch, a robber, a forſworne accuſer, and what not in the higheſt degree againſt any commaundement? This ſinne is like a great beaſt that makes a large gap for any other beaſt to enter in at afterwards. This is the Diuels great Ordinance wherewith hee makes ſuch fearefull battery vponupon the wals of the conſcience, that there are many wide breaches for all his armie of other luſts, to giuegive an irreſiſtable aſſault thereat, vponupon the heart and life and ſo to winne the ſame to himſelfe. So that whereas God forbids all ſinne in paine of damnation, the Diuell may perſwade thee if thou be couetous, to any ſinne, in hope of commoditie, and ſhouldſt not thou abhorre this moſt pernicious vice?

But neyther yet is this all. Reaſon. 4 A man might begin to practiſe ſinnes, and yet after feeling the bitterneſſe of theſe pathes of death, returne back into the wayes of bleſſedneſſe, and be ſafe. But this ſinne is like the harlot, a deepe and narrow ditch, and p. 13like the wicked woman that Salomon cals more bitter then death, whoſe heart is as nets and ſnares, and her hands as bands to keepe a man faſt in the ward and priſon of the diuell. For in the fourth place, whoſoeuer is ouer-ruled by this ſinne, cannot tread one of the ſure ſteps towards heauen: and in what meaſure this lead is tyed to any mans heeles, he is vtterly diſabled from climing vp the ladder of bleſſednes, which the Scripture hath framed for vsus. You know that our Sauiour Chriſt hath ſhewed eight beatitudes, as it were ſo many ſtaires vp to the throne of heauen; to bee poore in ſpirit, to mourne ſpiritually, to be meeke, to hunger and thirſt after righteouſneſſe, to be mercifully, to be pure in heart, to be a peace-maker, and to ſuffer perſecution for righteouſneſſe ſake. Now the couetous man cannot lift vp the legs of his ſoule to any one of theſe ſtaires, and therefore whileſt hee continues couetous, there is no poſsibilitie of his ever comming to God. Poore in ſpirit hee cannot be: For hee is ſo taken vp with feare of pouertie in purſe, and the ſenſe of the miſerie which want will bring, that his ſoule growes altogether ſenſeleſſe of the miſery p. 14into which the fall of Adam and his owne ſinnes hauehave caſe him. Spiritual penury is not felt there, where want and pouertie are ſo extreamely pinching. Again, hee can neuer mourne truly for his ſinnes: for eyther carnall ioy) which hee takes inordinately by ſeeing the encreaſe of his worldly ſubſtance (as the rich man in the Goſpell, when hee thought hee had riches laid vp in ſtore for many yeeres) doth ſo tickle and warm his heart that the ſtreame of tears is dryed vp, which ſhould be ſpent in bewailing his ſinnes: or elſe that worldly ſorrow and vexation (that ſtinges him vponupon the ſenſe of outward croſſes, and the diſappointment of his hopes in earthly matters) doth turne the ſtreame of weeping quite another way, that it cannot come to the waſhing of his ſoule, and purging of his conſcience, Then meeke he cannot be, for he is alwaies poſſeſſed with one or other paſsion of carnall ioy, or griefe, or enuie, or the like, which as a ſtorme or tempeſt on the ſea doth fil him ful of rage and diſtemper. The ſpirit of God hath called him a trouble houſe, ſaying, hee that is greedy of gaine troubles his owne houſe, and it is impoſsible that his heart ſhould be meeke p. 15and quiet, when as hee cannot ſuffer his houſe ſo to be. Alſo for hungring and thirſting after righteouſneſſe, it cannot be that his appetite ſhould ſtand that way, for the doges-hunger, and dropſie-thirſt of wealth doth ſo gnaw & torment his ſoule, that he hath no leiſure to long for Chriſt, and the imputation or communication of his righteouſneſſe. So that he may freely lap in the filthy puddles of the world, he neuer cares for the ſweet and wholeſome ſtreames to which Ieſus Chriſt doth inuite him, and if the may gorge himſelf with the foule garbage of ill gotten goods, the pleaſant and delightfull foode of the ſoule is but vnſauery to him. And like as one that hath the greene ſickneſſe, or ſome other ſuch diſeaſe, will leaue the beſt meat, to feede on ſalt, oat-meale, or ſome ſuch like vnwholeſome thing: ſo the pallate and ſtomacke of his ſoule is in that meaſure diſordered, as he will reiect righteouſneſſe it ſelfe, to ſurfet vponupon filthy lucre. But as for being mercifull, that ſtands not in any ſort with his profeſsion, if he ſhould ſuffer his heart to relent at the miſeries of diſtreſſed men, and open his purſe to p. 16releeue them, that would ſurely leſſen the heape of his money, which hee muſt not dare to doe. A peece of money goes from him as drop of bloud from his heart, with ſuch a liuely feeling and paine, that he cannot be well pleaſed with that whatſoeuer, which draws it away. And therfore he hath eyther no pittie and merciemercy, or elſe but by ſtarts and fits now and then, which is as good as none. Now for puritie of heart, how can it bee conceiued that hee ſhould hauehave it, whoſe ſoule is as neſt for the diuell, or a cage of vncleane birds, in vvhichwhich ſinne and Sath an may ſit, and hatch, and hurke, and bring vp all their broodes of damnable luſts and practiſes, if that they will lay now and then a golden egge or two among, for the ſatisfying of his greedy humour? Hee that hath the roote of all euill in his heart, cannot hauehave a pure heart. Moreouer for peace making, croſſe him in his penny, and hee will trouble all the world, neyther can hee put vp a wrong that toucheth him in his commoditie, without, being auenged. All the world can tell that couetouſneſſe is the father, mother, nurſe and all, of moſt debates and ſtrifes, p. 17for it makes a man ſet againſt eueryevery man, from whom he may wreſt any prſofit, and ſtand againſt eueryevery man alſo to whom he ſhould pay any dues. And for the laſt ſtep of all, which is to ſuffer perſecution for righteouſneſſe ſake, this he will neuer do, his goods are his God, & if it come to thoſe termes that eyther he muſt leaue riches or righteouſneſſe, with true religion and the practiſe of it, he loues God well, but his mony better. Alas, he muſt be borne with, God giues good words indeed, but a man cannot liue with words: his mony hee can feele & ſee, that pleaſeth his ſenſe ſo well, that he thinkes it folly to part with it, for ſuch a matter. And therefore as the young man in the Goſpell, hee hangs his head in his boſome, and goes his wayes with a ſad countenance, ſomething ſory that he cannot pleaſe Chriſt, and keepe his wealth both, but what euer come of it, hee muſt keepe that. The world is his miſtreſſe, and he muſt imbrace her, then farewell righteouſneſſe and religion. So that now a man might very truly turne the ſpeeches of our Sauiour Chriſt againſt the couetous man and ſay: Curſed be the couetous for he is p. 18not poore but proud in ſpirit, & therfore the kingdome of hell is his: curſed be the couetous, for hee cannot mourne for his ſins but for his loſſes onelyonly, and therefore he ſhal neuer be comforted. Curſed be the couetous, for he is not meeke but froward in heart, and therefore he ſhall not inherite the earth which he ſo much wiſheth. Curſed be the couetous, for hee doth not long after righteouſneſſe, but after riches, and therefore he ſhall neuer be ſatisfied. Curſed be the couetous, for he is not merciful, but hard-hearted, and therefore hee ſhall finde no mercy. Curſed be the couetous, for he is not a peace-maker but a make-bate, and therefore hee ſhall be called the childe of the Diuell. Curſed be the couetous, for he is not pure but filthy in heart, and therfore he ſhall neuer ſee God. Curſed be the couetous, for hee cannot ſuffer the loſſe of his wealth for righteouſneſſe ſake, and therefore the kingdome of hell is his. Muſt you not then needs yeeld brethren, that this is a ſin much to be ſhunned, which doth annihilate the ſauing power of the word of God, ſteale away the heart from the louelove of heauen, & the p. 19things of God: force the heart to the harboring of the moſt foule temptations, and hinder the heart from attayning any part of bleſſedneſſe, yea plunge it into ſuch a multitude of curſes?

Seeing then it is apparant that this vice is moſt enormious, and pernicious to the ſoule, let vsus make ſome vſe of this point to our conſciences. Firſt then vponupon this ground we may ſafely build an exhortation to all and eueryevery of you, that you doe ſearch your owne hearts and liues, to find how farre this filthy ſinne hath found entertainement there, when Ieſus Chriſt doth ſo preciſely forbid an euill, no Chriſtian can deny, knowing his nature to bee inclinable to all euill, that it behooueth from ſuch exhortation, to take occaſion of examining himſelfe, how farre foorth he hath offended or doth offend in that kind. Chriſt would not giuegive warning of a fault to his ſeruants, if they were not alſo ſubiect to it, and if we be ſubiect to it, what can we doe leſſe than looke to it, if it be breeding in vsus yea or no? So then, ſeeing you hauehave heard and perceiued the vileneſſe of this ſinne, I beſeech you eueryevery p. 20one not cenſure another, but to conſider of his owne heart and life, and to obſerue diligently if the hauehave not been at the leaſt tainted and blemiſhed with the ſame, though not wholy polluted with it, which exhortation is ſo much the more needfull, by how much the practiſe of moſt men is more contrarie thereto; we come for the moſt part very ill affected to the word of God. When any ſinne is there diſgraced, and ſhewed to bee dangerous, we labour to poſt off thoſe ſpeeches to another man and ſending the eyes of our mind abroad, which might hauehave beene farre better buſied at home; wee ſeeke a fit man to beſtow ſuch a leſſon vponupon, chuſing rather to caſt it vponupon any man, than to learne it our ſelues. Wee are too full of curteſie at theſe ſpirituall banquets. When ſuch a diſh as this is ſet before vsus, namely the diſcountenancing or diſcommending of a fault, wee lay that liberally vponupon eueryevery mans trencher, and no man almoſt will carue to himſelfe, becauſe that meat is indeede leſſe toothſome, though nothing leſſe wholeſome than the reſt. I beſeech you brethren that it may not bee p. 21ſo with you in this point. Doe not ſay, (as it is an hundred to one that diuers of your hearts hauehave been buſied in ſaying.) if couetouſneſſe be ſuch a ſinne, how ſhall ſuch a man and ſuch and ſuch a man doe, for all the world knowes them to bee couetous? Nay, heare not ſo idlely, the Lord ſpake to thee, and intended the exhortation to thy ſoule, and would hauehave thee ſay to thine owne lelfe, is couetouſneſſe ſo vile a fin, how carefull ſhould I be to finde it, and driue it out of mine heart, and my conuerſation? Doe not I practiſe it, do not I liue in it? let me looke narrowly, for as it is dangerous, ſo it is craftie, and will not appeare in it owne name, but (like a tray-tour that hath eſcaped out of priſon) will miſcall and diguiſe it ſelfe, and take twenty titles, and names, rather than that wherewith it ſhould be called. Men are willing to cloake their ſins, & to ſhift their hands of ſeeming to be naught, not being ſo. And as when the plague is rife, eueryevery man deſires, though it be in his houſe, yet to keep it cloſe, and ſay it is any other diſeaſe becauſe it will be ſome hindrance to be ſhut vp for it: So for this diſeaſe of filthy lucre, p. 22which as an infectious peſtilence hath ſpread it ſelfe ouer the world, into all Cities, townes, and villages, ſcarce any will be knowne to be diſeaſed with it, fearing the diſgrace rather then the danger. Some wold confine couetouſneſſe to rich mens houſes onelyonly, as if it were not poſsible to be earthly minded, vnleſſe a man had much earth in poſſeſsion. But theſe men are exceedingly deceiued about the nature of this euill, as themſelues might well perceiue had they but conſulted with the wiſe man, that ſaith, The ſluggard luſteth and hath nothing. A man may hauehave a ſtrong luſt to wealth, albeit he hauehave none of it. yea, though he be frozen vp in the cold dregs of idlenes, & lazineſſe, ſo that he will not aduenture to ſet his foote vponupon the cold ground for it. Nay, ſuch men are moſt deſperately couetous, for becauſe their ſloth ſerues them not to take the ordinary paines for getting it, therefore their luſts driues them to hunt and ſeeke for it, in the ſecret and vnbeaten wayes of couſonage and villany. I would to God there were not a great number of ſuch ſlothfull luſters known in the world, perhaps alſo preſent in this place, whoſe p. 23couetouſneſſe is no leſſe then other mens, out it is ouer-borne by ſome other luſt that is more then quarter maiſter with it. For this you muſt know, that this vice may be after a diuers manner in diuers men; in ſome it is the chiefe Lord and ſoueraigne, bearing rule and commaunding for it ſelfe; in others it rules as an vnderunder officer to another luſt, and is as I may ſay, the putueyer, or take for idleneſſe, ambition, or prodigalitie. Sometimes it is whole maiſter, ſometimes halfe, ſometimes quarter maiſter with theſe ſins before named; ſomtimes as ſeruant to all or ſome of them, for though theſe ſinnes cannot well agree among themſelues, yet they can all agree well enough againſt godlineſſe and pietie of life. Some ſcrape to keepe and looke vponupon it; ſome ſcrape to ſcatter & miſpend it; the one of theſe is as violent in his courſes, as the other, and this ſinne is as hurtfull, yea, and more hurtfull to the parties ſelfe, to the Church and Common weale, when it is kept as a retainer to an other ſin, than if he had the chiefe-dome and Lordſhip it ſelfe. Let not the prodigall, let not the ambitions, let not the ſluggard ſay, p. 24that hee is not couetous. I dare be bold to affirme, that if he had the grace and wiſe. dome to ſearch into himſelfe, hee ſhould finde this wicked vice as great a doer in his ſoule inwardly, and in his carriage out wardly, as in theirs, whom with great ſcorn, he diſgraces by the name of abſolute chuffes, and meere miſers: Send therefore I pray you brethren, each man his owne moſt ſerious conſiderations, as it were ſearchers into his heart and life, (and take an oath of them, to deale truly, and vnpartially) to ſee and obſerue, whether or no, he hauehave the infection of this peſtilent ſickneſſe, which alſo the words of Chriſt doe import, for hee ſaith, looke and ward your ſelues againſt Couetouſneſſe: as intimating, that there is no eſcaping it, if wee doe not looke to it. Now to the intent you may not be deceiued through errour in this ſearch, I wil ſtand a while to giuegive you ſome directions, which by following, you ſhall be ſure not to miſtake in examining and iudging our ſelues as concerning this matter. To this end it ſhall be needefull for me to declare vntounto you both;What couetouſneſſe is. Firſt, What couetouſneſſe is: And ſecondly, What be the p. 25marks and tokens of it: which being known, it ſhall be eaſie for him that is not wilfully blinde, to paſſe an vpright ſentence of himſelfe.

Firſt, therefore to ſhew what couetouſneſſe is: It is the dropſie of the minde, an horſe-leach humour after wealth, which euermore cryes giuegive, giuegive. It is that that makes the heart as a graue for money, or a deuouring ſepulchre, or a hell for goods, that will not be ſatisfied though you caſt very much into it. In few and plain terms, It is the deſire of hauing more than what a man hath already, that being ſufficient for neceſſary maintenance. If the Lord hath beſtowed vponupon any man meanes enough to feede himſelfe, and thoſe that belong to him, with foode wholeſome & competent, though perhaps ſomewhat courſe, as alſo to cloath himſelfe and his, with warme clothing, though neyther of the fineſt not in the faſhion, if his deſires doe not here ſtay themſelues, but ſtill cry more, more, this man is couetous, this ſinne is couetouſneſſe. He that would hauehave more then hee hath, hauing that which will ſuffice for his honeſt maintenance, though not in ſuch p. 26gay & frolike manner as his fleſh deſireth, this is the couetous man, and ſo the word that is vſed by Chriſt ſignifies, vz, an hauing diſpoſition: when a man ſo longeth for more then he hath, that he is ſtill ready to take, (which cannot but follow) more then he ſhould hauehave. For couetouſneſſe & true contentment, are one oppoſite to the other, as night and day, white and blacke, and therefore we may well know what couetouſneſſe is, by the contrarietie which it hath with true contentment. Now the Apoſtle doth deſcribe true contentment in theſe tearmes,1. Tim. 6.61 Tim 6:6 ſaying, If wee hauehave food and couering, let vsus be ſufficed or ſatisfied with theſe, that is, let vsus count that euen ſufficient. Theſe be the bounds which the Holy ghoſt hath made to hem and keepe in the vnruly deſires of men in reſpect of outward things, as it were wilde Bucks within a pale or parke Now if the wiſhes will not be ranged within theſe liſts and limits, but breake through them, or leape ouer them, to finde a larger walke, it cannot be denied that the ſinne of couetouſneſſe is committed. For the deſire that is in ordinate is this, that Chriſt forbids, and it is then p. 27inordinate when it exceeds the rule, order,Heb. 13.5.Heb 13:5 and precincts that God hath ſet and appointed for it, which are, to thinke the preſent things enough (and ſtop themſelues from ſtraying any further) when they will afford meat, drinke and cloth, ſufficient to content nature, in it moderate vſe to keepe ones ſelfe out of debt, and ſo bring him well to heauen, his iourneis end, as it were enough money to beare his charges in his trauaile towards God. Now if any man obiect againſt this and ſay, if couetouſnes be that which you hauehave deſcribed it to be, where will you find a man that hath it not, where can one be brought quite free from it? To this queſtion I muſt anſwere. No where, not vnderunder heauen, not within the compaſſe of the whole earth, for this ſin as well as other is bred in our nature, and cleaues as faſt to the ſoule of eueryevery ſonne of Adam, as his skin to his fleſh. Why? but may ſome man further obiect, is eueryevery man then ſubiect to thoſe enormious effects and hideous curſes, which you before ſhewed to follow vponupon couetouſneſſe? I anfwere, in no ſort, but alone thoſe men in whom this ſinne is ſuffered to be with p. 28allowance, is yeelded to, and followed. In ſome men as I ſhewed you before, this vice is as a ſoueraign Lord; in others it rules vnderunder ambition, and prodigalitie, in both theſe, all the bad effects named before, wil certainly follow, all the curſes denounced are to both theſe ſorts of men certainely due. In other ſome it is as an vnwelcome gueſt that intrudes himſelfe, it is like a bad tenant that is often warned to goe out, and will take no warning, it is not ſuffred to hauehave commaund, but it is ſtriuen againſt, reſiſted, complained off, and hath many a ſupplication put vp, and many a ſuit commenced againſt it, in the court of heauen, for vſurping in an other mans right. To ſuch it is exceeding cumberſome & tedious, and doth them meruailous much annoyance, but yet it can neither produce thoſe vile effects, nor bring in thoſe horrible curſes. In a word, ſome hauehave it, and doe beware and take heed of it, as a diſeaſe that is applyed with medicines. Theſe it moleſts, but kils not. Others hauehave it, and neuer ſuſpect, feare, nor take heed of it, as a diſeaſe that a man careleſly lets go without medicining: to theſe it is not ſo toyle-ſome, p. 29but more dangerous; for it ſlayes their ſoule, by bringing forth thoſe bad ſtuits before named. And thus as plainly as I could, I hauehave ſhewed you what couetouſneſſe is in the very nature of it, conſidered without reſpect of the degrees thereof.

Now I come to ſhew you the markes and tokens of itThe ſignes of it. which was the ſecond thing I promiſed, to the end men might knowe themſelues, by which a man may alſo ſee in what meaſure or degree this ſin is in him; for if theſe things be found in his life, rarely and ſeldome, then couetouſneſſe hath ſome ſecret and vnknowne allowance, through the deceitfulneſſe of his heart; but it is not wittingly and wilfully maintained: if they doe appeare often and ordinarily, then couetouſnes rules there, and is by him fauoured, loued, yeelded vntounto, and obeyed; it is Lord of his ſoule, though perhaps he be ſo full of hypocriſie as not to ſee or confeſſe it. And indeed it is a thing very needefull to ſhew theſe ſignes plainely, becauſe when out of our euill will we cenſure other men, we call them extreamly couetous, vponupon theſe p. 30grounds which will beare no ſuch accuſation or action. As namely, if they bee painfull in their callings, if they hauehave more dealings in the world than our ſelues, if they will not giuegive at what time we would hauehave them, or ſuch like. But when in our fond ſelfe-louelove wee are to ſpeake of our ſelues, wee will not dare to conclude, wee are very couetous, no not vponupon the ſoundeſt grounds and ſureſt proofes.

To returne therfore to the point, There be 4. ſure and infallible ſigns and marks of this vice, which do as certainly proue it to be in the ſoule, as the yelow haire in the law did the leproſie, and as the carbuncle doth the plague The firſt of theſe is carking & caring,1. Carking which is a note moſt eaſily ſeen and ſelt in men of lower place; for as ſome diſeaſes hauehave their diuers ſigns, in diuers conſtitutions, ſo have alſo ſins in diuers conditions and eſtates, diuers marks to knowe them by. Now this carking is for men of meaner eſtate, principally to try themſelus by. He that doth grieue & moleſt himſelfe for the feare of want and miſery to come hereafter (for that is a proper deſcription of carking, it is ſorrow conceiued vponupon the p. 31doubt and ſuſpition of that need that may come) the man I ſay, that doth ſo vexe and trouble himſelfe, is in that degree couetous that thus grieued. For the affections of our heart, are in their ſeuerall working ſo ioyned and linked together, that the working of ſome will not appeare, but vponupon the precedent working of other. No man can inordinately ſorrow for feare of wanting that in the future time, which hee doeth not inordinately deſire for the preſent time. And for this cauſe our Sauiour Chriſt, where he intends to ouerthrow couetouſneſſe, both in this Chapter, in the ſequell of his ſpeech, as alſo in Mat. 6. fals vponupon the matter of carking, and dwels much vponupon that, ſaying: Care not what you ſhall eate, what you ſhal drinke, Matt. 6.25.34.Matt 6:25Matt 6:34and what you ſhal put on: and after, care not for to morrow, bringing alſo many reaſons to that purpoſe, as wel ſeeing, that this ſin and couetouſnes doe alwayes goe hand in hand, in the poorer ſort chiefely, and ſometimes alſo in the wealthy: and that thoſe arguments which are of force to beat down the one, are alſo fit & able to ſubdue the other too. And therefore alſo in the Parable, p. 32hee calleth couetouſnes by the very name of the cares of this world: becauſe whereſoeuer it is ſtrong, there it doth encumber the heart, and peſter it vp with a throng and multitude of moſt noyſome carkings.

So then, if any man doe find himſelfe to ſtand ſo diſpoſed in minde, that hauing enough for the preſent time, yet he doth eat vp his heart, breake his ſleepe, diſquiet himſelfe, and turne into gaule, that comfort which he might hauehave in his life, by this vnprofitable and ouer-reaching thoughtfulneſſe: Ah how ſhall I doe if a deere yeere come? how, if I hauehave ſo many children? how if I liue till I be ſo old, or till I be lame or blind? ſure I ſhall ſpend all, I ſhall conſume all, I ſhall be vndone, I ſhall die a beggar, and come to great want and extremitie, and ſuch like terrible dreames: if any man I ſay ſtand thus affected, theſe things doe moſt rankly ſauour of couetouſneſſe: this vice playes the Lord and Tyrant in that mans ſoule, when he that is not aſſured of life till to morrow, nay, that ought to be ready to depart this life before to morrow, wil thus turmoile himſelfe p. 33with fruitleſſe and vnprofitable feare about that which his dreaming conceit tels him may befall, many a day, nay, many a year after (ſo not ſuffring himſelf to be free from a burthen, when he may, becauſe hee feares he ſhall not be free when he would) this man is moſt notoriouſly and violently couetous, and ſo muſt knowe himſelfe to bee, whether hee bee rich or poore.

A ſecond note of couetouſneſſe, is niggardice,2. Niggardice. Pro. 11.14Prov 11:14 which is the fault which Salomon points out, when he ſaith; hee that ſpareth more then is fit. When a man is ſo ouerchary of his wealth that hee cannot ſuffer a graine to be diminiſhed from the heape hereof, with any willingneſſe, no not then, when good, iuſt, and reaſonable cauſes doe require expence, when hee keepes his wealth to feed his eye, and ſaues his money to looke vponupon, this is a fit that proceedeth from the deſiring of earthly things ouermuch, and doth plainly declare an exceſſe of that humour. This the wiſe man ſets out, when he ſaith;Eccleſ. 6.1.2.Eccl 6:1Eccl 6:2 There is an euill ſeene vnderunder the Sunne, a man to whom God hath giuen riches and treaſures, but hee hath not p. 34the power to cate thereof. This neereneſſe, & immoderate ſauing, ſhewes that a mans ſou, e hath the dropſie, and that not alone when it grows to ſuch extremitie, as a man will pinch and depriue his owne perſon, and his wife, children, and ſeruants of thoſe comforts and benefits that hee might enioy, but euen then alſo, when a man is pinching towards the poore, and ſo cloſefiſted, that hee will not part with a part of his ſubſtance for the reliefe of thoſe which are in neede and neceſsitie, by him (which is indeede the true end, why God giues to one man more abundance, to an other leſſe) euen this hardneſſe, I ſay, to the poore and needy, doth prooue a man to be very dangerouſly couetous, though hee doe neuer ſo liberally, yea, and perhaps ouer-liberally beſtow vponupon himſelfe; of which we hauehave a cleare proofe in the words of the Apoſtle, that ſaith; Whoſoeuer hath this worlds goods, 1. Ioh. 3.171 John 3:17and ſeeth his brother want, and ſhutteth vp his compaſſion from him, how dwelleth the louelove of God in him? That man, you ſee, that is ſo much giuen to holde and keepe, as when God calleth for it to releeue the diſtreſſed p. 35comming as it were to borrow in and by them) he will ſay him nay, and turne him away emptie, or poorely ſerued, the louelove of God doth not dwell in that man, whatſoeuer ſhew he may make; and therefore conſequently the louelove of this world hath taken vp the holt of his heart, I doe not meane, (ney ther doth the Apoſtle) that he which giues not to eueryevery vagrant rogue, or idle begger which comes to his doore, or meets him in the way, may preſently be termed vnlouing, and couetous: Nay there be two ſorts of poore; Gods poore, whom his hand croſsing them any way, hath brought to want, though they be laborious, and thriftie: and the diuels poore, vponupon whom their owne idleneſſe, riote, and ſinnefull courſes hauehave forced neceſsitie: now for theſe laſt, vnleſſe they will ſettle themſelues to labour, and liue honeſtly, they ſhould be relieued with puniſhment and correction, and helped out of their ſinne, not maintained in it, by abuſiue mercy, or rather fooliſh pittie: but the former ſort of men, are thoſe whoſe caſe wee ſhould pittie and tender, as our owne, and therefore both open our hearts in p. 36compaſsion, and our purſes according to our power in liberalitie, to ſuccour and to helpe them. Gods poore muſt hauehave God almes, and for thoſe that in ſuch caſe can goe ſlincking, and trudging away, not extending their charitable contribution to the refreſhing of their bowels, & comforting their hearts that are preſſed with want, they muſt either giuegive the Apoſtle the lie, or confeſſe, that the louelove of the world hath choked the louelove of God, and of their neighbour, in them; yea when ſoeuer any needfull thing doth require vsus to bee at ſome coſt and expence, either for the maintenance of Gods worſhip, or of the common good, as in publike ſeruices, payments, and the like, but chiefly for works of mercy, then to mutter and grudge, and murmer and pinch, and hang backe, and complaine; is a certaine ſigne of an heart greedily diſpoſed towards earthly things; he that thinkes himſelfe ouercharged by ſuch expences, is certainely ouercharged with worldlineſſe. As he is prodigall that ſpends when the Diuell and his luſts call for it, ſo he is couetous, that ſpares when God and good vſes call for it.

p. 37The third note of couetouſneſſe,3. Too much buſines in the world. is to clog a mans ſelfe with too much outward buſineſſe, and to proſecute theſe earthly affaires ouer eagerly. When a man fals into that ſinne which. Salomon forbids ſaying,Pro. 23.4.Prov 23:4 Toyle not thy ſelfe to be rich: then it is ſure that he hath caſt his eyes vponupon that which is nothing, that is, ſet his deſires ouer-ſtrongly vponupon thoſe outward vanities that hauehave no true ſubſtance in them. If any man for get the rule of the Apoſtle Paul, 1 Cor. 7.31.1 Cor 7:31that bids vsus vſe this world as if wee vſed it not: and fall to ſuch immoderatenes in his dealings, as if he had neuer heard of a better world to prepare for: it is an vnqueſtionable truth that hee deſires the things of this world more then he ſhould doe. Now then any mans buſineſſe is ouer-plentifull and exceſsiue, when the multitude thereof doth hinder him from the carefull & conſtant performing of all or any of the good duties appointed by God, for the ſaluation of his owne, or his families ſoules. For the Lord hath compoſed man of two parts, the one a body which is fading and mortall, to liue here for a few dayes, and then yeeld to the ſtroke of death, and of p. 38corruption: the other a ſoule incorporall, ſpirituall, immortall, which cannot die, nor ſuffer corruption. And the Lords will is, that a man liuing here in the body, ſhould make all carefull, wiſe, and godly prouiſion for his ſoule, that that departing hence out of the body, may not be caſt into the torments of eternall vengeance (which are prepared for ſuch as in this life vſe not all good diligence to eſcape them) but may rather enioy its portion in that euerlaſting and vnſpeakable bliſſe, which is alſo made ready for all them that doe conſtantly and with honeſt hearts vſe the meanes to attaine the ſame. And the meanes of attaining this happines, are faith & repentance, and the continual encreaſe of theſe graces, by praying, reading, and meditating in the word, and good conference daily, as alſo hearing the word preached when occaſion is offered, and ſanctifying vntounto the Lord for theſe vſes eueryevery ſeauenth day. For the former of theſe, are to the ſoule of him that hath a true liuing ſoule, as I may ſo tearme them, daily repaſts and meales wherewith his inward man is ſtrengthened and refreſhed, growing daily from grace to grace: p. 39the latter, that is, the celebration of the ſabboth, is as I may ſay, a ſolemne feaſt day, and a great banquet for the ſoule, wherein all bodily labours ſo farre as mercy, neceſſitie and comelineſſe will permit, being ſet apart, the ſoule ſhould hauehave libertie after a more then ordinary manner, to ſolace and delight it ſelfe in God, and feede vponupon Ieſus Chriſt, in the word and Sacraments, & other holy exerciſes, that it may grow fat, & well liking in all graces, and chiefely faith and repentance, the two principall graces.

Now theſe being the meanes of Gods owne ordaining to attaine ſound grace here, and glory hereafter, dayly to pray, read, and meditate, and conferre of good things, & weekly to ſanctifie the Sabboth, hee that doth ſo ſurcharge himſelfe or his family with outward buſines, that he hath not leiſure daily to performe the daily duties, and weekly, that weekly dutie in ſuch conſcionable ſort as God doth require at his hand, for a purpoſe ſo profitable and moſt excellent, cannot denie that he loues the world too much; being that he ſeeketh not, as Chriſt commands: firſt, the kingdome of heauen, but firſt the worthleſſe p. 40things that this earth can afford, and leauing that which is the true and proper end of his being here; that is, to get grace and ſaluation, employes himſelfe too much about that which was but a ſecondary end, and to be done onelyonly by the way, ſo farre as might be helpfull to the former, and no further. EueryEvery man will yeeld that hee deſires earthly things inordinately, which deſires them more than eternall life: and it is as certaine, that he rather wiſheth wealth then eternall life, which ſuffers the meanes of attaining that, to ſhoulder out and exclude quite, or elſe driue into a very narrow corner, & ſmall roome, the means of attaining this: for the deſires rule the actions, and that a man longeth moſt for, which hee moſt labours for. As he that ſuffers hawkes, hounds, and vain, though in themſelues lawfull paſtimes, ſo to deuour his time, that he hath little or no leiſure for the performing of the fore-mentioned religious duties; is conuicted before all vnpartiall Iudges to be a louer of pleaſure more than a louer of God: So hee that ſuffers buying, ſelling, bargaining, reckoning, trauailing, and any ſuch buſineſſe lawfull in it p. 41ſelfe, but vnlawfull in the immoderate vſe of it, to rob him of leiſure for the ſame exerciſes, muſt needs be condemned to louelove wealth more than God, by the verdict of any man that will ſpeake the truth, according to his conſcience: and therefore bee it noted as a ſure rule, that eueryevery man is in that meaſure couetous, that ouer-worke-ſome and laborious about worldly things, and in that meaſure ouer-laborious, that he ſuffers the plenty of theſe things to withdraw him from the conſcionable, conſtant, and holy performing of better things, tending more directly to a better life.4. Vniuſtice of which. Now folfows the laſt note of couetouſnes, and that is vniuſtice, or the vſing of iniurious and indirect meanes to get wealth. For muſt it not needes be yeelded, that hee deſireth wealth too much, which will dig to hell, & fall downe to the diuell for it? And what elſe is it, but a falling downe to the Diuell for it, when a man doth put the regard of obedience to God, of charitie to his neighbour, of honeſtie in himſelfe, behinde the reſpect of enriching his eſtate; to al which things, doth he not manifeſtly prefer mony that wil do wrong to win it? God forbids p. 42wrong, charitie, honeſtie, and eueryevery mans conſcience forbids it, onelyonly the Diuell and lucre commaund it: Is hee not worthy to be called a money-ſlaue, and a ſlaue to the diuel, that wil diſobey all theſe, to ſerue the deſire of being rich, for is not eueryevery man his ſeruant to whom he doth obey? And doth he not obey lucre abiectly, that will rebell againſt the moſt high Lord, and the conſcience his officer for theſe things ſake?

So then eueryevery man is ſo farre forth couetous as vniuſt in his dealings.1 In generall. Now all thoſe practiſes are vniuſt and vnequall, which be not conformable to two generall rules ſet downe in Scripture, that by them we might ſquare out al our particular actions. The firſt is, to do to eueryevery man as we would hauehave him do vntounto vsus. Not as we out of our diſordered & diſtempered paſsions ſomtime be content to hauehave another deale with vsus, ſo we may deale with them; but what in the true ſentence of our iudgement,Mat. 7.12.Matt 7:12 grounded vponupon due and deliberate conſideration of the things we would approue of being done to vsus, that wee muſt doe to our neighbours: ſo that whatſoeuer thing a man would condemne in his p. 43iudgement, not in his paſsions, being offered to himſelfe, that is wrong and iniquitie, if he offer it to another.

The ſecond rule is,Gal. 5.13. 1 Cor. 13.6Gal 5:131 Cor 13:6 to ſerue each other in louelove: for louelove ſeekes not it owne thinges: meaning only without regard of another, but doth ſo equally and indifferently conſider another with it ſelfe, that it would not profite it ſelfe with this endammagement; therefore whoſoeuer is wholy poſſeſſed with ſelfe-regards, and hath his eye ſo fixed vponupon his owne aduantage, that he cannot looke vponupon another man with any euen regard of him; this man in all ſuch dealings walkes iniuriouſly, becauſe vncharitably, and ſhalbe condemned (though not by the ſtrict law of humane iuſtice, yet by the perfect rule of Chriſtian charitie) for a wrong doer. And by theſe 2. rules wiſely applyed to each ſeuerall action, it wilbe eaſie to ſpie out vniuſtice, though it hide it ſelfe vnderunder neuer ſo faire and colourable pretexts. But wee ſhall not hauehave ſufficiently preſſed this ſore, if wee deale with it alone in ſuch generall termes, wherefore it is our purpoſe to ſpeak more particularly thereof, and leauing theſe p. 44practiſes that are of all men condemned as odious and vile,2. In particular of ſuch vniuſtice as is found. and practiſed alone by the vileſt men in corners and in darkneſſe (ſuch as are ſtealing, robbing, forgerie, and all manner of couſonage, ſo termed:) we will ſpeak of thoſe which hauehave been practiſed in the world vſually, with more applauſe and in the Sun. ſhine; yea and ſome of them perhaps alſo defended, as if they did not deſerue the cenſure of vninſtice. And becauſe the things be many wherof we muſt ſpeake, we will ranke them into certaine heads, according to the nature of the ſubiects in whom they be moſt often found, for the reliefe of our owne and your memories. Some wrongfull actions therefore are found in miniſters of iuſtice, ſome in miniſters of the Goſpel, ſome in tradeſmen, ſome in landlords, ſome in all men without reſpect of their ſeuerall callings; of all which, we will ſpeake ſomewhat in order, and briefly to the intent that by them, eueryevery man may (as we hope, eueryevery Chriſtian man profeſsing religion will) ſearch himſelfe to the quicke, and vnpartially. Firſt then, for miniſters of Iuſtice, (by which name I terme all thoſe that p. 45hauehave any thing to doe in the adminiſtration of publique equitie) in them vnleſſe they be carefull,Miniſters of iniuſtice there will be found very often three notorious points of wrong through the deſire of gaine. There firſt is briberie, or the receiuing of gifts,1. Taking a gift. though it be from the innocent, to hauehave hearing and iuſtice. For a bribe, is any gift taken by him that hath to deale in matters of iuſtice, of thoſe which are to come vnderunder his cenſure, whether for matters penall or capitall, whether they be offenders, or not offenders. And therefore the holy Ghoſt hath flatly forbidden to them the receiuing of any gift at all:Exod. 29.8Exod 29:8 and in more then one or two places, hath cryed out againſt thoſe that louelove gifts, and take gifts A gift of this kind is a thing of very ill name and note in the writing of the Spirit of God, who ſhewes his anger, ſaying: Fire ſhall deuoure the houſes of bribes. Iob. 15.34. This doth euen as it were build a neſt for vniuſtice and falſhoode, wherein ſhe may come with allowance, hearing, and entertainment, to lay all her ſubtill and craftie deuices and tales, for the foreſtalling of a true narration, that might elſe cleere a caſe p. 46to the full. This fils vp the eare with the earewaxe of partialitie, that trueth cannot hauehave liberty with approbation to ſhew her minde and ſpeake for her ſelfe, vnleſſe ſhe vſe a golden earepicke firſt: and therefore God himſelfe ſaith,Exo. 23.8.Exod 23:8 That it blindes the eyes of the wiſe: let a man hauehave neuer ſo good skil and knowledge in the law and matters of Iuſtice, if he ſuffer this duſt of a bribe, to bee ſcattered in the eyes of his iudgement, this will ſurely follow, his eyes will (as I may ſay) water and twinckle, and growe worſe and worſe, till at the length he can ſee nothing, but becomes as blinde as a mole or bat. And indeed this kind of gaine muſt needs in Gods account, be as ſtolne goods, for the party receiuing the ſame, hath no manner of right or intereſt into it. For if the man that giues it be innocent, to the knowledge of the magiſtrate, he ſhould hauehave his cauſe heard and ſentenced aright, euen for his innocencie ſake, though he gaue nothing: If the magiſtrate know him to be nocent, a world of goods ſhould not keepe his ſinne from being made knowne and puniſhed: If the magiſtrate doe not yet know either his p. 47innocencie or faultines, he ſhuld not make himſelfe blind with a blinding gift, before he come to looke vponupon the cauſe. And if any thinke that the will of the giuer doth transferre right to him that takes in ſuch caſe, he muſt knowe himſelfe to be deceiued in ſo thinking, for it is not a pure and voluntary will, but forced, becauſe hee knowes the humor of the man to be ſuch, that he will not doe right vnleſſe he be hyred to it. Euen as a man is willing rather to giuegive this purſe to the purſe-taker, than to venter his life or lim: ſo is he to giuegive a bribe to the bribe taker, rather than aduenture his cauſe: & therfore I dare boldly I ſay, and the God of heauen will iuſtifie my words, at the laſt day, that a theefe hath as much true right to the money that hee takes by the hye way, as the magiſtrate to the gift that he takes euen of the innocent party for a day of hearing, or the like: yea though it come not immediately vntounto his owne hands, but be giuen to the wife, or ſonne, or ſeruant, or friend, by his appointment or allowance; which is but a little more cleanly conueiance of a bribe. Should Iuſtice be made as an hackney, that ſtirres p. 48not out of dores but for hyre, or as a mercenarie Souldier,1. Peruerting iuſtice or reward. that will not draw his ſword but for his pay? A ſecond thing incident to this calling, is peruerting of iuſtice for a reward, which is a thing different from the former; for a man may bee ſaid to take a bribe, though hee paſſe true ſentence, & do iuſtice for it: but this that I ſpeak of is worſe, when a man will goe againſt equitie for wages ſake, and this the ſcripture doeth alſo plentifully condemne in many places. If the iudge for ſomething that he hath already receiued, or hath couenanted, or hopes to receiue hereafter, for him or any by his procurement, wil find a knot in a ruſh, & condemn the cauſe which hee ſhould maintaine, but maintaine that which he ſhould condemne; or if thoſe that are to plead and declare matters in that truth which they ſee in them, will for an ouer-abundant fee, ſet a faire colour vponupon a falſe cauſe, & paint ouer a lie with ſhews, that it may ſeeme truth, (as by concealement of ſome circumſtances & the like) to delude right; (which is, to call euill good, and good euill; light darknes, & darknes light, a thing that the holy Ghoſt cries wo p. 49vponupon, whatſoeuer the wit of a couetous man can ſay, to make it ſeeme lawfull,) or when other officers that hauehave the execution, or helping to execute orders, will for a peece of mony find out delayes & ſhifts and deuices, (as for example, fruſtrating or changing the order or decree, in ſetting it downe, and twenty ſuch other waies that I know not, but their conſciences can tell of that practiſe them, and God doth alſo ſee) all to ſhield and defend the wrong doer from the verdict that equity hath paſſed againſt him; theſe, and eueryevery of theſe practiſes, to peruert iudgment for aduantage ſake, are notorious and palpable wrongs, and ſuch as eueryevery man would condemne and abhor, if they were offered to himſelf.

A third action of vniuſtice on ſuch, is Extortion,3. Extortion. which alſo the lawes of the Land doe forbid, when hee that hath his allowance alotted him for his paines, in ſuch meſure as is thought by the law competent, (which alſo hee may very lawfully and iuſtly take, ſo that hee performe his dutie for it,) when ſuch one I ſay wil doe nothing, or as good as nothing vnles this fee bee doubled or perhaps trebbled, or p. 50perhaps will take fees on both ſides, one to ſpeake, another to hold his peace, or ſpeake nothing to the purpoſe. This is vile vniuſt dealing, the eye of nature can ſee it, the eye of grace can abhorre it, this is to take that which is none of ones own. If any preſent hauehave or doe offend in theſe or any of theſe points, or any like to theſe, be it knowne to him, that hee liues vniuſtly and couetouſly, and theſe actions ſhall ſtand vp before God and the world at the laſt day and witnes againſt him, ſaying; thou didſt harbour this couetouſneſſe which Chriſt condemnes, thou art the couetous man which the ſcripture ſaith cannot goe to heauen.

Now come wee to ſuch vniuſtice as is found in miniſters of the Goſpel,2 In Miniſters. as a witneſſe of their couetouſneſſe, for God and man would cry ſhame vponupon vsus for partialitie, if wee ſhould not taxe this ſinne in men of our owne coate, as well as others; ſeeing all the world can teſtifie, that it findes harbour in them alſo. Now the firſt ſinfull and vniuſt courſe vſed by Cleargimen, is called Simony,1. Simony. when a man buyes a Church-liuing, he ſhewes himſelfe to p. 51ſerue couetouſnes in the ſumme, not God, becauſe he comes in rather by the help of money than by the calling of God. And not alone is this ſinne then committed, when men be ſuch bunglers, in managing their matters, that the law will catch hold of them, but then alſo when there is Art in ſinning, & as we ſay craft in daubing, when the man that is deſirous of liuing, doth not come with a downright bargaine, for feare of law: nor ſaith; Sir, if you will be my friend, and helpe me to ſuch a benefice or promotion, I wil giuegive you ſo much mony, or yeeld you, or your yonger ſon, or your ſeruant, or friend, ſo much commoditie out of it, and ſo forth. But eyther in great good wil, (to his own preferment. I meane not to the patron) will ſend him ſome goodly gift, or elſe in good earneſt will lay ſome wager with him, purpoſing to looſe the wager, rather then, not win the liuing, or elſe we ſell him too good a penniworth in ſome thing, taking farre leſſe than it is worth, or buy ſomething of him, for much more then it is worth; or vſe any ſuch like tricks to delude law and couſen equitie: theſe deuices be alſo Simony, as odious in p. 52truth as the moſt plaine kinde of bargaine that can be made; vnderunder which rancke alſo comes for the moſt part, that vſuall courſe of buying aduowſons, for hee that buyes, muſt ſell, that eueryevery man knowes, or elſe hee muſt liue by the loſſe, which men of this ſtampe, will ſeldome or neuer doe if they can chuſe. And in this fault, the patron hath as great a ſhare as the Miniſter, yea, and greater too; becauſe the fountaine of the fault is in him; for if he would giuegive freely, no man need to buy it, & he ſhould be able to diſcerne that ſuch a couetous harpie as is willing to pay for it, were in no ſort fit for the place, & therefore ſhould in no ſort beſtow it vponupon him, much leſſe ſet it to ſale to him, being that the lawes hauehave committed this care to his charge, not that he ſhould make a commoditie of it, for then it had bin fitter to giuegive it vntounto poorer men, whoſe low ebbe did require to be filled vp by ſuch helps, and not as it is commonly, to the Lords of the places, whoſe reuenues if they were not groſly eyther couetous or prodigall, might well ſuffice them: the lawes, I ſay, hauehave laid the care of preſenting a fit man vponupon him, p. 53not becauſe he ſhould paſſe it ouer to another for mony, or himſelfe make a gaine of it; but becauſe hee ſhould doe faithfull and profitable ſeruice vntounto the Church & Common-weale, in prouiding a man of good parts and competent gifts, as being thought the moſt of abilitie to iudge of ſuch an one, & to ſeeke him out. Here therfore a couetous Patron, and a couetous Miniſter, muſt be content to diuide the fault betwixt them, and endure to be called vniuſt and worldly, for making bargaine and ſale of the maintenance of Gods worſhip.

A ſecond fault and that farre more notorious in men of this ranke, is,2. To feed themſelues and not the flocke. when they doe feede themſelues, and not the flocke, through idleneſſe, or careleſneſſe, doe ſeldome or neuer driue the ſheepe of Chriſt vntounto the greene paſtures, or the ſtil waters, that the Lord hath prouided for them.

When I ſay, ſuch a thing as this is done, it is of all the particular vniuſtices which I hauehave named, or ſhall name, the moſt abhominable to God, & ought to be ſo accounted alſo amongſt men. For the Church-liuings are, as it were, the reuenues p. 54of Ieſus Chriſt, and his endowments, to be diſpoſed by him, and it is his order that thoſe ſhould liue of the Altar, not which loyter, but which labour at it and therfore thoſe that labor not hauehave no intereſt from him to eate of the fruits, & if they preſume to doe it, they fill and fat themſelues with ſtolne and ill gotten goods, which though they taſt ſweet in the mouth ſhall prooue grauell, yea worme-wood, yea, poyſon in the bowels. Now the labour that the holy Ghoſt requires at the hand of the Miniſters of the Goſpel, is apparantly ſet down in Scripture, that no man can without wilfulnes be ignorant of it.Mat. 29.19.20. Go preach and baptiſe all nations, teaching them to obſerue all things that I hauehave commaunded you; And againe woe vntounto me if I preach not the Goſpel; 1 Cor 9.16 2. Tim. 4.1.2.1 Cor 9:162 Tim 4:12 Tim 4:2And againe, I charge thee before God, & before the Lord Ieſus, who ſhall iudge the quick and dead at his appearance, and in his kingdome, preach the word in ſeaſon, and out of ſeaſon. Reproue, exhort, rebuke, with all long ſuffering and doctrine. An other part of his function is,Tim. 2.15. to reade the word vntounto them publikely, as the Leuites did in former time, for God forbid we ſhould diſallow p. 55this ſo profitable & comfortable an ordinance,Act. 8.31.Acts 8:31 becauſe many content themſelues with this alone. And another part is, to pray with them, and be as it were their petitioner to God in publike. Another is, to adminiſter the Sacraments of baptiſme & the Lords ſupper. An other part of his dutie is, in priuate to ouerſee their waies, comforting the weak, ſtrengthening the feeble, & admoniſhing the vnruly, that ſo he may giuegive a good account to God for them, who will require them and their bloud at his hand. Now he that feeds vponupon the liuing, & doth not in ſome good meaſure ſet himſelfe to do thoſe things which God calleth vponupon him to doe, hee is a loyterer, hee is an hireling.

To take Gods wages, and not doe his worke at all, or elſe negligently, is a great and a curſed wrong, and ſo much the more hurtfull then other wrongs, by how much it doth more neerely & dangerouſly touch the ſoules of men, who muſt (for any thank that is due to him) periſh for euer; when the meanes of God appointed to ſaue men, is not vſed by him the Miniſter, whom God ſets as a watchman, and puts in truſt with p. 56ſuch a waightie imployment. And all ſuch men ſhal hauehave the bloud of the parties periſhing through their default required at their hand. It behoued me to hauehave my noſtrils ſtrangely ſtopt with a poze of preiudice, if I had not ſmelt theſe practiſes to ſauour rankly of couetouſnes, and to hauehave had my mouth baſely muſled with partialitie, if I had not freely reprooued it: and therfore if any in the miniſtery be preſent, that vſeth theſe courſes to enrich himſelfe by, be it known to his face, yea, to his ſoule, that theſe ſins ſhall ariſe before God, with the aſſent of his owne conſcience, and with a loud and ſhrill voyce, proclaime in his eares, to his ſhame and confuſion, if he repent not. Thou haſt harboured this couetouſneſſe that Chriſt bids beware of, thou art the couetous man, that canſt not inherite the kingdome of God.

Now let vsus proceed to Tradeſ-men,3. Tradeſ-men. who are occupyed in buying & ſelling, & ſhew how indirect courſes are incident to their place, as teſtimonies of a worldly heart.

The principall are theſe.1. Falſe waights & meaſures. Firſt, to vſe falſe waights and meaſures, that is, when the waights and meaſures, by which they p. 57buy or ſell, eyther are not of the ſame content, extent, & height that the law requires they ſhould, and they are by cuſtome taken for, or if they be, yet there is couſonage vſed in applying of them, by iogging, ſhaking, turning and ſwift conueyances, that I cannot name, but mens hearts can tell that vſe them, and ſo alſo can the Lord that ſeeth the heart. Now ſuch, the light of nature Ioaths, and God condemnes with a woe, and ſaith,Pro. 11.1.Prov 11:1 falſe waights (and they be as bad as falſe that are falſely vſed,) are an abhomination to the Lord, and hee would not abhorre them, if they were not vniuſt.

The ſecond is, to ſell, corrupted, falſe, ſophiſticated, and inſufficient wares,2. Inſufficient wares. ſuch as are not in qualitie as good, or in ſubſtance the ſame, that the ſeller would hauehave the buyer to take them for; which ſinne is moſt grieuous in Apothecaries, becauſe there it may alſo hauehave a ſpice of murther, mixed with vniuſtice, and for ſuch dealing as this, ſeeing eueryevery man will exclaime and grudge againſt it, being offred to himſelfe, we will ſeeke no other proofe but his own confeſsion, to condemne it in himſelfe.

The third is, to engroſſe, or foreſtall,3. Ingroſings. that p. 58is, to buy vp any commoditie before hand, when it is, or might be cheape, to the foreſeeing of a future dearth, that ſo hee may make his gaine at his pleaſure afterwards. It is lawful to buy vp the ouer-plus of any cōmoditie, I mean the reſidue, when mens turnes are ſerued in the time of plentie, as Ioſeph did; that a man may hauehave it to helpe the common weale in time of dearth, with ſome good and moderate gaine to himſelfe alſo; but the ingroſſer in ſtead of laying vp the ſuperfluitie of plenty, to preuent and helpe a dearth; doth hoord vp the ſtore of plentie, to procure one, which is to cut the throat of the common weale for his owne aduantage ſake: And therefore Salomon ſaith,Pro. 11.26Prov 11:26 Him that hoords vp corne the people ſhall curſe. And ſeeing the ſame reaſon is of all things in their degree, I may ſay the ſame of all, the ingroſer ſhall be accurſed, & he could not be ſo, if he were not vniuſt.

A fourth thing iniurious in ſuch men is,4 To abuſe the ſimplicitie or neceſſitie of men. play and prey vponupon the neceſsitie or ſimplicitie of men, eyther in thruſting a thing vponupon them for much, that a mans ſelfe knowes to be worth little; or in getting a thing from them for little, which he knows p. 59to be worth more; becauſe they know not the thing, or elſe muſt needes hauehave it, or part with it. In a word, any exacting of too much, or giuing too little, chiefly when we abuſe the ignorance or the neede of our neighbour to this end; is to ſerue ones ſelfe in ſelfe-louelove, and not his brother in louelove, and therefore is vniuſt.

Now if any aske how I can informe their conſciences concerning the encreaſing or diminiſhing of the price, I will referre him to the firſt generall rule fore-named, and wiſh him to aske as little, & offer as much as himſelf, if he were in the ſame caſe, wold willingly, not by compulſion hauehave taken of him, or giuen to him, all things conſidered in due manner; to deale otherwiſe then ſo, is to deale iniuriouſly and vnrighteouſly.

The fift to this condition of people,5. To get away another mans cuſtome or bargaine. is to get away another mans cuſtome by odd tricks; as for example, to offer and ſell him a very cheape penny-worth, yea, cheaper than can be afforded for once or twice, which a man purpoſeth to fetch out at ſome other time, afterwards, when he hath gotten him in, and ſuch like, and ſo to take an other mans bargaine out of his hand, is p. 60in the ſame kind for the buyer, that this named for the ſeller: for ſuch dealing no man can take in good part, when it is done to himſelfe, and therefore the law of nature and God both, doe condemne it, as naught and vnequall.

The laſt vniuſtice in men of this condition, is to liue by wicked trades,6. Vſing vnlawfull trades, or abuſing lawfull. which ſerue directly to the ſupporting of vice and wickedneſſe: as for example, by keeping dicing houſes, filthy houſes, bowling alleys, & ſuch like places of helliſh reſort, which are as it were the diuels houſes of office: the hote and vnſauory ſteames wherof, do prouoke heauen, and defile the world. And ſuch is alſo the abuſe of lawful trades to the ſame purpoſe, as in Painters or the like, in making idolatrous or filthy pictures as fit inſtruments to prouoke ſpirituall or bodilie fornication. So of Stationers, in ſelling and diſpercing filthy and laſciuious pamphlets: and here the common ſin of Vintners and Ale-houſ-keepers be ſeuerely taxed, in that they permit brutiſh creatures worſe than ſwine, to ſit and ſwill, & waſh away their reaſon & diſcretion, til the houſe be made a ſink of filthy vomiting p. 61the baſenes of which men, & loathſomenes of which practiſe no man wold ſuffer within his doores, but that the ſweetnes of gain makes him ready to giuegive welcome to the blackeſt fiend of hel, that ſhal come with a ful purſe, and a lauiſh hand to mispend the ſame.

Now theſe, or all, or any of theſe, if any tradeſ-man preſent vſe, be it known to him without doubting, that they ſhall all ſtand vp to his cōdemnation in the preſence of God, and cry out vponupon him, ſaying; Thou doſt entertain this couetouſnes that Chriſt forbids: thou art the couetous man ſo much condemned in the word of God, whoſe ſoule cannot be ſaued if it ſo continue.

And now muſt I go on to ſpeak of thoſe euilsin land-lords,4. Land-lords, as that hauing much themſelues, ſet or let grounds, or liuings, or houſes, which doe proclaime the ſoueraignetie & dominion of couetouſneſſe in them.

The firſt is, to racke Rents,1. To rack rents. and exact immoderate and exceſsiue fines, I meane not the requiring of more rents than hauehave beene accuſtomed in former times, to bee paid; for it is doubtleſſe lawful to improue land; but I meane, lifting them to ſuch an p. 62high & vnreaſonable rate, that the tenant ſhall not liue any thing comfortably therby, but in extremitie of toyle and want, being forced eyther to vſe vnlawfull ſhifts, & baſe niggardice, or elſe to daſh himſelfe vponupon the rocke of penury and need. This is to grinde the faces of the poore, and it is that ſin of oppreſsion, ſo much ſpoken againſt in men of this place, by Gods word. Now if any man ask what rule may be ſet downe out of Scripture, as a ſure direction for the prices in ſuch caſes? I anſwere, let him ſet himſelfe in the Tenants place, & what he would then giuegive (voluntarily, not vponupon conſtraint and extremity, all things laide together according to the quantitie of the thing, that, and no more than that, muſt he take, & not ſuffer himſelf to be tranſported by the ſweet tongue of eueryevery flattering ſeruant, and vnſatiable deſire of getting money, to fling away vponupon his pleaſures, or elſe augmenting the reuenues for the next heyre. He that will not make himſelfe a patern of his dealing to others, is condemned by his conſcience to deale not righteouſly.

The ſecond fault of Land-lords is, to p. 63burden and lade their tenants with carriages & like ſeruices, more then was agreed vponupon in the couenant betwixt them,2. To burden the tenant with carriages &c. more then condition. without paying him for it as an other man will do. As for example, to carry ſtone and timber for his building, to plow land, to inne hay and corne, to fetch fewel or fire-wood, to remoue houſhold ſtuffe, and all this gratis. The Land-lord may not challenge this priuiledge ouer the Tenant, to make him work for nothing, where he is not tyed by the condition of his leaſe, nay, nor then neither, if it be vnreaſonable, and tend to his vndoing. For this the Prophet Ieremie durſt condemne in a King; and therefore I need not feare to condemne it in a landlord, of what place ſoeuer. For ſo ſaith he of the King of Iudah, Iehoachim ſonne of Ioſhuah. Ier. 22.13.Jer 22:13Woe to him that builds his houſe by vnrighteouſneſſe, and his chambers without equitie, and wherein ſtood this lacke of equitie? he vſeth his neighbour (or makes him ſetue) without wages, and giues him not for his worke. You ſee this ſharply reprehended by the Prophet long agoe, as voide of equitie, that no man may diride it as a toy of our owne head.

p. 64A third vniuſtice among Land-lords, is by fraud or might to depriue the tenants of any part of their duties, as of ſome greene, or common, or wood, or ſuch like, that appertaineth vntounto them: this is that which the Prophet condemnes by the name of coueting a field, and taking it by force. Now theſe courſes ſpecified, or any of the like kind, if any Land-lord preſent accuſtome himſelfe vntounto, be it plainely ſpoken vntounto him alſo, that theſe his actions, ſhall make appearance, and giuegive in euidence againſt him before the great Iudge, ringing this grieuous out-cry in his eares, and ſaying; Thine heart hath lodged the forbidden ſinne of couetouſneſſe, thou alſo art that couetous man, that ſo continuing cannot be ſaued. Now we come in the laſt place to ſet forth the lewd practiſes that are common to all men, without reſpect of their ſeuerall places, and theſe are foure.

Firſt,1. Promiſe breaking. to make deceitfull promiſes, or to breake promiſes and couenants. When a man lookes to his profit more than to his truth or honeſtie; and therefore will make his bargaine or promiſe in ſuch ſlippery p. 65or doubtfull words or manner, that ſtill he will find ſome euaſion to pull out his owne necke, when hee hath made another to ſerue his turne, as by pleading that hee meant not ſo, or ſo; or that ſuch and ſuch a thing ſhould be vnderſtood; or that he hath forgot it, or ſuch like: albeit he had wit enough to expreſſe his meaning fully, and plainely, if he had would, and needed not to hauehave reſerued ſomething for after-claps. Yea, and hath ſufficient memorie, if hee had ſufficient honeſtie to beare it in minde too, but chiefly when he will come to a plaine refuſall, being deſtitute of all ſhifts and excuſes, this is monſtrous vniuſtice, which the blind light of nature can ſee well enough and challenge. For an honeſt man, much more a Chriſtian, ſhould ſtand to his lawfull word, though to his owne hinderance, & that according to the true meaning and intent, expreſſed in his promiſe, and vnderſtood by the party to whom it was made.2. Vſurie. A ſecond notorious vniuſtice is vſury. When a man makes a gaine of lending, and binds the party borrowing, without conſideration of his gaines or loſſes, to repay the principall p. 66with aduantage. For whereas there be three ſorts of men that vſe to borrow, either poore men, whom neceſsitie driues to it, or vnthrifts, whome prodigalitie driues to it: or ſufficient men, that hope to make a commoditie of it: It is apparant by the confeſsion euen of thoſe that would ſeeme to ſay ſomewhat for this vſurie, (as if it were not a ſinne ſimply) that it is wicked to lend on vſe to the poore needy borrower,Deut. 15.7.8.9.Deut 15:7Deut 15:8Deut 15:9 for God hath flatly commaunded to lend vntounto him freely; and for the vnthrift, it is alſo certaine that hee ſhould not be lent to at all; for that is to feede his iſſue with ill humours, and to put a ſword into his hand wherewith to deſtroy himſelfe; and thus the vſurers moſt accuſtomed and greateſt gaines are cut off. Now for the third kind of men, of them to exact gaine vnconditionably, not reſpecting their looſing or getting, is altogether againſt the law of charitie and equitie both. For the light of nature will not ſuffer any to deny this principall of equitie: that he which will hauehave part in weale, muſt alſo hauehave part in woes; and hee that will diuide the ſweet, muſt alſo diuide the ſower: hee p. 67that will take of the good ſucceſſe, muſt alſo take of the bad: and the light of religion will not ſuffer him that hath any of it, to deny this principall of charitie; that Chriſtians muſt ſerue one another in louelove, and not themſelues alone in ſelf-louelove; both which principals are directly contrary to the very trade of the vſurer, for he makes ſure for himſelfe to hauehave a part onelyonly and infallibly in the profit, and therefore ſerues himſelfe alone, and alſo his brother; and for this cauſe the vſurer is ſet among thoſe that cannot come to dwell in the mountaine of God, which bee ſhould not be, were hee not vniuſt. So then, the vſurer whether he doe it plainly or vnderhand, as men hauehave a thouſand policies to couer their ſinne in this reſpect, muſt vndergoe the imputation of liuing by wrong and iniurie.

A third vniuſtice in any man, is, to withhold dues from thoſe to whom they belong, as debts, wages, and the goods of orphanes, and ſuch things as hauehave been giuen for charitable vſes, and the like. Theſe be ſo openly euill, that I ſee not how any man can open his mouth with p. 68any ſhew, or colour to iuſtifie them. When a man will pay his hireling nothing, but keepe his owne from him by fraud or put him off with ill words, and poſt him away from time to time, or make him becauſe he is his tenant, &c. take one or two pence in a day, leſſe than others giuegive, or pay him very grumblingly, who could brooke ſuch dealing, and not ſay, fie vponupon it, it is ſtarke ſtaring wrong? So when a man hath wherewithall to pay his debts, in ſome meaſure at leaſt, and yet will breake and not diſcharge them ſo farre as it will goe, or when being a rich man, he ſends away the creditor all to be rated and ſhaken with ill words, and empty of money, but laden with reuiling ſpeeches; yea, though he hauehave to diſcharge it: what man doth not loath to meete with ſuch vſage to himſelfe? but chiefely when the fatherleſſe childe or widdow hauehave not the portion bequeathed to them, and committed in truſt to a friend, reaſonably, fully, and readily paid in vntounto them, this eueryevery man ſees to be bad dealing. In a word, to retaine any part of anothers due, is indignitie.

For Salomon hath ſayd, With-hold not p. 69the goods from the owners thereof. Prou. 3.27 To liue vpōtenths, chiefely not prouiding for the maintenance of Gods worſhip.Prov 3:27Another vniuſtice of this kind in lay-men, is poſſeſsing of tenths, or church-liuing, ſpecially without any care, to hauehave the duety of the miniſtry faithfully and ſufficiently diſcharged. For not to ſtand vponupon that queſtion, whether tenths be due by Gods law to the miniſter, (which yet I thinke) might probably and ſufficiently be defended, euen againſt a cauilling and wittie obiector, becauſe the Apoſtle ſaying, that he which is taught in the word, muſt make him that teacheth him partaker of all his goods;Gal. 6.6.Gal 6:6 doth thereby intereſt the miniſter into ſome portion of his peoples ſubſtance. Now ſeeing none other part was euer aſsigned him, either by the law of nature, or the lawe of God, but this, doth not it probably at the leaſt follow, that euen vnderunder the Goſpel this is his due? but I ſay not to diſpute this queſtion, we hauehave another reaſon to conuince apparantly, that the tenthes cannot, by that true right which will hold good in the courts of conſcience, and of heauen, be detained from the miniſtrie, without ſome full requitall other way; for whatſoeuer p. 70hath once bin giuen & conſecrated to the maintenance of Gods worſhip, and the true religion eſtabliſhed by him, that is, inueſted into the perſon of God, or intangled vntounto Ieſus Chriſt (as I may ſo ſpeak) who wil neuer acknowledge any fine, and hath this royall prerogatiue, that whatſoeuer is once his, the ſame is alwaies his; and whatſoeuer is giuen to him can neuer be taken from him: neyther is there any preſcribing againſt him, ſeeing he hath neyther ſuperiour, nor law aboue him, & therfore can forfait no right;Pro. 20.25Prov 20:25 ſo that it is alwayes deſtruction to deuoure holy things and after the vow to require. Now that theſe tithes were giuen & deuoted by men well diſpoſed to the maintenance of the true worſhip of God, euen before groſſe and heriticall popery had ouer-clouded the face of the world, is a thing that I thinke no man will or can deny. Wherefore the concluſion follows ineuitably, that they be Gods ſtil, and not to be beſtowed any other way than in his ſeruice. So many lay-men therefore as ſerue themſelues with Church-goods, deale vniuſtly with God and mens ſoules, and cannot eſcape p. 71the blot of worldlineſſe, if knowing this, they reforme it not. The laſt vniuſtice that I wil name as common to all ſorts of men, is gaming in hope of gains. Neither let the the gameſter except that his riotous humour cannot come within the compaſſe of couetouſneſſe, for hee doth therefore venture vnthriftily that hee may get more vnlawfully, and his manner of gaining is moſt palpable wrongfull. He takes that to which he hath no right at all that might make it his. He pleads none other title but that he won it, that is, plaid better than another, or perhaps not ſo, but onelyonly caſt the lot more luckely, and all the wit vnderunder heauen can neuer ſet a colour of lawfulnes vponupon this plea. I muſt hauehave his money, becauſe I plaid better than hee, or threw the dice more happily. If he alleadge the couenant betwixt him & the party that playeth with him, that is nothing to the purpoſe. Foreuery lawfull couenant is the expreſsing of ſome lawfull right that was in nature before the couenant, as the ground thereof, which hee cannot name any, and therfore the couenant is vnlawfull, & cannot giuegive him lawfull poſſeſsion of any p. 72thing. If he flie to the mutual will of them that play, let him not vrge that will, but the ground of it; which is to get another mans goods, and therefore it is wicked, & cannot be the foundation of a iuſt couenant. Indeede all will transferring right, muſt eyther bee free-will (and then the thing ſo paſſed ouer is free gift, of which nature he will not acknowledge the thing that he wins, neither can he call it ſo if hee would) or elſe will grounded vponupon ſome lawfull and equal conſideration, which the gameſter cannot for his life make ſhift to name any: and therefore this will that hee ſpeakes of, is either none or naught, and ſo he plaies the theefe with another, when he winnes, as with himſelfe when he looſeth. And whatſoeuer man hee may be in preſence, that accuſtomes to any of theſe laſt named things for his riches ſake, let it be certified to his heart, that theſe things ſhall condemne him before the Lord and ſay; Thou alſo doſt yeeld to this ſin of couetouſneſſe, and thou art the couetous man that ſo continuing, cannot enter into life eternal. Thus hauehave we at the laſt brethren, ſhewed you both what couetouſneſſe is, p. 73and the notes of it, viz, carking, niggardice, greedineſſe in dealing, and all vniuſtice: whether in Magiſtrates, Miniſters, Tradeſmen, Land-lords, or any men: Be you exhorted now to deale plainely and faithfully with your owne ſoules, and by theſe notes, ſearch, try, and examine your owne hearts, that you may know your own eſtate truely in this behalfe: and be not deceiued, God is not mocked. What wil it auaile thee to ſay, I am not couetous, if God will ſay thou art, ſhal not his word & ſentence ſtand? And let this be the firſt vſe.

Secondly, Vſe. 2 let me be bold to reproue thoſe men among you, that hauehave their cōſciences vpbrayding them with this ſinne, by any of the forenamed ſignes. I cannot be thought to intend a perticular inuectiue againſt any mans perſon, my diſacquaintance with this place & all in it will ſufficiently defend me from this imputation, ſeeing I know ſcarce any of your faces. Nay, beloued brethren, it is the ſin that I deſire to make odious & hateful to all men, & not any mans perſon whatſoeuer: & as for thoſe that cannot but plead guilty of this fault, they ought to ſubmit their harts to the ſharpeſt reproofe, p. 74and be content by a bitter medicine to be healed of a poyſonfull diſeaſe. I know that that is very true which Dauid ſaith; The couetous bleſſeth himſelfe, none more, and his hand hath gotten wealth; no man muſt finde fault with him, that were inequitie; but by how much hee is more ſparing to himſelfe, by ſo much muſt vvee with more loudneſſe and vehemencie, ſound foorth the trumpet of Gods vengeance againſt him: and let him heare it to his affrightment, if his hard heart would feele any thing, that hee is as loathſome in Gods eyes as any, & as ſubiect to his curſe as who is moſt ſubiect. And whereas the prints, and footeſteps of this enormious crime, are apparant almoſt eueryevery where in eueryevery condition of men, I muſt bee bold in Gods name, to pronounce a woe againſt their ſoules, and tell their conſciences which will alſo beare witneſſe to my words, that they are as abhominable in gods eies, as the world is precious in theirs. Ah what a ſhamefull thing is this, that a man profeſsing the goſpel of Ieſus Chriſt, which would bee eſteemed his faithfull ſubiect, ſhould yet harbour in his heart, & p. 75ſerue in his life, this vile traytor which Chriſt hath preſcribed long agoe, & wold hauehave exiled & baniſhed, yea, & quite chaſed out of the world, chiefely out of the hearts of all that call themſelues by his name, Chriſtians? Is this agreeable to the profeſsion of Chriſtianitie, to hauehave thine heart thus wedded to the world, ſtil earthward, earthward, alwayes looking to the things that are below? haſt thou ſo learned Ieſus Chriſt? Doth he deale ſo vnlouingly with thee, as not to giuegive thee better, more laſting, and comfortable things to delight in? or dealeſt thou not moſt vnlouingly with thy ſelfe and him, that hauing an offer of that moſt precious treaſure, ioyeſt rather to lade thy ſelfe with this thicke clay? With what words ſhall I ſufficiently condemne & diſgrace this folly? it is madnes, meere madnes, and worſe then the worſt lunacie that is. When wilt thou learne to be aſhamed of thy ſelfe, and to bluſh in conſideration of thy childiſh dealing, yea, thy wicked demeanour in this reſpect? Did we euer learne any ſuch thing in the ſchoole of Chriſt, or in his example? did his conuerſation euer ſauour of p. 76couetouſnes? yea, did he not willingly chuſe to want all things almoſt for our ſakes? to teach vsus in his owne perſon, that pouertie is no ſuch matter, and wealth no ſuch deſireable things as wee make them in our conceits? Muſt wee not then needs blame our ſelues, that hauehave rather choſen to follow our owne corrupted affections, & the ſinfull faſhion of the wicked world, than his moſt wholeſome direction, and moſt holy patterne? What muſt Chriſt ſay vntounto thee, when thou ſhalt appeare before him in another world? or art thou ſo very an Atheiſt, as not to dreame of ſuch a day? muſt hee not ſtrike thine eare with a chiding and vnpleaſant voyce, & ſay; Diſloyall and vnfaithful ſeruant, would neither words nor deeds worke vponupon thee? I commanded; thee to beware of couetouſnes; I commaunded thee firſt to ſeeke the kingdome of heauen, & the righteouſnes therof; I commanded thee not to labor for the things that periſhed, but for the things that endured to eternal life. Mine example alſo taught the ſame things, thou neuer readeſt of any carking in me, though I had not an houſe to put mine head in, thou p. 77neuer heardeſt of any niggardice, toyling, or vniuſtice in all my life: yea, I did contemne theſe things as trifles, not worth looking after, & refuſed a kingdome, when it ſhould hauehave been thruſt vponupon me. Canſt thou be ignorant of theſe things without wilfulnes, or knowing, neglect them without rebellion? and yet wilt thou call thy ſelfe my ſeruant, when thou regardeſt neither deeds nor words of mine? What could the Heathen hauehave done more, or worſe? Say it had neuer beene tolde thee, that there was a God, a Heauen, an eternall Kingdome; ſay thou neuer haddeſt heard, or ſuſpected any happineſſe to be found, beſides wealth, and outward abundance, couldſt thou hauehave bin more cold, & drouſie in ſeeking the one, more feruent & eager in purſuing the other? could my word profit thee no more, to diuorce thee from the louelove of this world, to perſwade thee of the baſeneſſe of earthly things, & the perfect excellency of heauenly things? Goe then and take thy reward with worldlings; Conſider brethren, what a moſt terrible word it will be, to be bid then depart from Chriſt, to the diuel & his angels, whether we p. 78will or nay; becauſe we departed from him wilfully before to the world, and its doung and droſſe: and know you that as ſure as God is true, ſo you ſhall finde it at the laſt day, a couetous man ſhall not goe for an honeſt man, or good Chriſtian more than a whore or theefe. Flatter not your ſelues with being neyther whores nor theeues, harlots and adulterers: theeues & robbers ſhall as ſoone come into the kingdome of God as your ſelues, and yet you know that ſuch ſhall neuer come there.

But if the couetous man diſdaine compariſon with ſuch foule companions, and think himſelfe wronged, in that ſuch loathſome men are equaled with him; Let him heare what Saint Paul ſaith; This you know, that no fornicator, nor vncleane perſon, nor couetous man, which is an idolater, ſhall inherite the Kingdome of God and of Chriſt. Lend thine eare and be affrighted, O thou worling, is this Scripture, or is it not? Art thou an Atheiſt to denie it, or one of Salomons fooles to deſpiſe it? But yet for more aſſurance heare againe the ſame Apoſtle ſaying; No fornicator, nor Idolater, nor Adulterer, nor wanton, nor Buggerer, nor p. 79theefe, nor extortioner, nor couetous man, nor drunkard, nor rayler, ſhall inherite the kingdome of God. Loe thy companions and fellows, & know what thou art in Gods account, doth hee not tie thee, as a malefactor, in the ſame chaine, with thoſe whom all the world cries ſhame vponupon, and whom thy ſelfe doeſt loath and ſcorne? wilt thou not ſee thy ſelfe alſo to be a limme of the diuell, becauſe a darling of the world, and as farre from heauen as ſhee that liues in the ſtewes, and he that robs by the high way-ſide?

Now if perhaps any will ſtand out and ſay he is not a couetous man, let mee call God, and the world, and your owne conſciences and your deedes to witneſſe againſt a number of you, that you be ſo in extremitie. Doe not many of you carke, and care, and pine your hearts almoſt with needleſſe doubtings, and ſuſpitions of neceſsitie to be hereafter, when your owne being is vncertaine, euen for a day, and are you not couetous? Are not many ſo pinching and miſerable, that no merciemercy, no liberalitie, no bountie can bee ſeene in their liues, and the time is to come that p. 80euer they did voluntarily beſtow any thing for the reliefe of the needy, or if any thing, it comes out pinchingly in pence, & twopences, when God hath giuen it in greater abundance to doe more good, and yet are you not couetous? Doe not a number lade themſelues ſo burdenſomely with worldly dealings, that God and Religion, and a better life, can finde no place in their ſerious conſiderations; and that eyther they neuer pray, reade, meditate, or elſe ſo drouſily, and coldly, and ſhortly, as if they thought eueryevery houre tenne, till they were returned to their worke; yea, doth not the world enchroch vponupon the greateſt part of the Sabboth, in many mens tongus and hands, that would be thought Religious, and are you not yet couetous? Is not all vniuſtice rife? Aske your owne hearts you Magiſtrates, and anſwere in ſecret, but in truth: Doe you not take gifts? Doe you not often force your Conſciences to thinke what they ſhould not, and your hands to doe what they ſhould not, in defending, ſentencing, writing, executing any thing for a reward? and will you denie that you are couetous? p. 81queſtion with your hearts, ye tradeſ-men, will they not tell you that you doe engroſſe, exact ſophiſticate, and vſe falſe weights, meaſures, and words, and perhaps alſo more darke trickes, that Gods eyes ſee, and can tell of, and are you not couetous? Doe not you Land-lords rack your rents, burden your tenants, defraud them, oppreſſe them, grinde their faces: and will you ſay that you are not couetous? Doe not ſome of you Miniſters, come in by Simonie, and being entered, loyter and neglect a flocke or two, feeding the Lords ſheepe more careleſly than you would be content to hauehave an heard of your owne ſwine fed, and are you not couetous? Are they not common amongſt all ſorts, to lie, couſen, and breake promiſe and ſhift, to giuegive your money to vſurie, to withhold the goods of others in your hands, to liue by Church-liuings, and care not for the Church, & are you not couetous? I would to God brethren, that theſe things did not cry out in the eares of the Lord of hoſtes, and the ordinary practiſe of them, like the roaring of many waters, complaine vntounto him of our earthlineſſe. Yea I would p. 82we did not complaine too much one againſt another; and he that practiſeth couetouſneſſe in one thing, ſeekes to make himſelfe ſeeme honeſt, by exclaiming againſt as bad pranckes in others. Magiſtrates cry out of tradeſ-men, and they of Magiſtrates; they of Miniſters, the people of Land-lords; almoſt eueryevery man of another for this ſinne, and will you not ſee it in your ſelues, and be aſhamed of it? Let me diſcharge a good conſcience, and without feare, tell the couetous man, I meane him in whom any of theſe things do beare ſway, that he is a counrerfeit Chriſtian, an hollow-hearted proteſtant, and a diſſembling profeſſor, that makes gaine his godlineſſe, and his wealth his God: and know thou againe, that heauen is ſhut againſt thee as faſt, as againſt the fowleſt ſinner that the earth holds. Hearken O couetous man, whoſoeuer thou beeſt, and ſee, that thou ſhalt ſurely die in this thy ſinne, if thou doe not ſpeedily amend it: the louelove of the world will pull thee down to hell, vnleſſe thou make haſt to caſt it off, and be thou alſo among the other crue of preſumptuous ſinners, accurſed in the p. 83name of the Lord. But ah my brethren, doe we delight in threatnings, or is it our pleaſure to rake in the wounds of your ſoule, with the naile of a reproofe? nay we deſire to heale them, which we could not doe without wiping forth this feſtred water: and for none other end ſhew you the danger of your eſtate, but that you may get out of it; and therefore for the laſt vſe, doe beſeech you all, that ſee what is amiſſe to reforme your ſelues.

There be two degrees of couetous men, ſome ſo fully poſſeſſed with the ſpirit of the world, that God is their enimie, and they his, and ſo they cannot poſsibly bee ſaued. Such are thoſe whoſe cuſtome it is to runne thorow thicke and thinne, to get riches, and who liue in the ordinary practiſe of knowne euils for wealths ſake; namely, thoſe which I hauehave before named, or ſome like to them. If thou be one of theſe, to thee the curſe denounced doth certainely belong; and ſhall cleaue to thy ſoule ſo faſt, that neither men nor Angels ſhall ſeperate the ſame, vnleſſe thou doe ſpeedily amend. Pittie thy ſelfe miſerable man, pittie thy ſelfe, p. 84leape not into hell, it is a place of torment, both fearefull and eternall. Caſt not thy ſelfe into the flames of damnation. Why wilt thou die, and haſt been warned? Is all the world worth one ſoule? Ah make not ſuch an hard bargaine, but hauehave compaſſion vponupon thy dying ſoule. Bewaile and confeſſe thy ſinne before the Lord, leaue and forſake thine vniuſt courſes, and couetous deſires. Be it ſufficient that thou haſt been all this while a ſlaue to the world; now lay hold vponupon this liberty of the ſons of God: ſhake off this yoake of Sathan; weane thy ſelfe from the breaſts of the world, and caſt from thee the too much liking of thoſe things that are more baſe, than that an eternall ſpirit ſhould build it delights vponupon them. But if I cannot preuaile with this neere and abſolute worldling, if he will needs be guilty of his owne damnation, & refuſe to commiſerate himſelfe, what remedie, who can help him that will not help himſelf? let him periſh. And let me with more hope of ſucceſſe, turne my ſpeech to the ſecond degree of couetous men, ſuch as though they bee not wholy excluded the hope of ſaluation, p. 85becauſe this ſinne is not abſolute Lord of their liues, yet are hindred from many neceſſary comforts, and come into many lamentable euils; becauſe they be not carefull inough to purge themſelues of this vice. Of this kind are many profeſſors of true religion, that hauehave giuen ſome good teſtimony of their vprightneſſe and truth, and made good proceedings in the waies of God, which yet for want of ſufficient care to reſiſt & reforme this fault in themſelues, hauehave been ſhamefully foyled by Sathan, and drawne ſomtimes to moſt vniuſt and diſcommendable courſes, ſuch as the wicked world hath euen taken notice of; and as I may ſo ſpeake, hath ſhowted and howted at them, glad to take any exception, and therefore much more reioycing that ſo iuſt a cauſe of euill ſpeaking hath been offered. It is an outcry of the world, that thoſe which would be accounted moſt forward profeſſors of religion, thoſe that doe ſeeme to make ſo much account of preaching and ſermons, and ſo forth, euen theſe are as hard, as vniuſt, as couetous in their dealings, as the worſt of their neighbours. And ſurely brethren, though the p. 86world (willing to report the worſt of things) doe vſe a tricke of rethorique in aggrauating, yet it cannot be denyed that your liues hath giuen matter inough to worke vponupon; It is a true complaint of many that make great ſhew of religion, that though they bee not as couetous as the worſt, yet they be too notoriouſly couetous; and the ouer-abundance of this euill weed, doth diſſauour all the graces and vertues which are or ſeeme to be in them. Why wilt thou if thou feareſt God, ſuffer thy ſelfe to be ſo baſely carried away with the deſires of theſe things, that here-hence thou ſhouldeſt run into courſes of that nature as make thy profeſsion euill ſpoken of, as open the wicked mouthes of clamorous men againſt thee, as renders thy name, a white or marke, for all thoſe that are willing to caſt out the venemous darts of oblequie and reproch againſt the ſame; as giues wicked men occaſion to ſhelter themſelues from all reproofes by retorting thy bad actions in the face of the reproouer, as make ſinners to applaude themſelues in their ſinnes, and thinke, though I make not ſuch a ſhew as ſuch an one, yet p. 87he is as couetous, as I am otherwiſe faultie. Yea, as doe cauſe all good men and religion it ſelf to receiue diſgrace, when they can ſay (though lyingly, yet badly enough, hauing the example of ſome ſuch to pretend as euidence againſt all) that ſuch are all the ſort of you. I beſeech you brethren if any of you that feare God, hauehave beene ouerled with theſe earthly things, let him now ſee and conſider of theſe many and grieuous inconueniences, and ſee what the immoderate following of the world can yeelde him anſwerable to the loſſe of all thoſe comforts that his heart ſhould enioy if it were rid better of this ſin, and to thoſe good affections, and praiſes that he ſhould hauehave from good men, if he did ouer-come this ſinne, and to that freedome and ſafety from the ſcourge of the tougues of lewd men, that might come to him, had he not giuen them the aduantage againſt him, by vnmuzling their mouthes, with the too too groſſe practiſing of this ſinne.

Now then conſider this with thy ſelfe, whoſoeuer thou maiſt be; Diſgrace thy ſelfe, diſgrace religion; diſhonor Gods holy name, cauſe wicked men to exult, thy p. 88friends & Gods ſeruants to be grieued no more. Do no more I ſay ruſh vponupon all, or any of theſe inconueniences, through the too much dotage after theſe baſe and contemptible things. If I cannot preuaile with them that hauehave beene wholy worldlings, and altogether men of this earth, yet with thee that haſt ſome good things, ſome ſparkes of Gods ſpirit, ſome truth of religion, and hope of a better life, let me, yea, let God and Gods ordinance preuaile to make thee reforme thine heart and life, in this behalfe, in comming to this place, and lending your eare to Ieſus Chriſt, ſpeaking in his owne ordinance; you make a ſhew to intend obedience to his word, who by his ſpirit ſtands in the midſt of you ſearching eueryevery mans hidden heart; you make a ſhew of obedience, the ende of hearing is doing. Shew me that you were not hypocrits in comming to the ſermon, let your liues ſpeake for you, that you did in ſinceritie preſent your ſelues before the Lord, and were neither fooles to come hither to no end, nor diſſemblers to come for a wrong end. I doubt not but eueryevery one of your conſciences, which hath with any p. 89reaſonable attention hearkned, is, I am ſure it ought to hauehave beene ſufficiently conuinced of the loathſomneſſe and vileneſſe of this ſinne; yea, and of our owne faultineſſe in it diuers wayes. Shew forth the fruite of the word, gaine a bleſsing, be doers, not hearers alone.

Now you hauehave looked in the glaſſe of the word and ſeene the ſpots and ſtaines of earthlineſſe diſcouered, go home & purge and cleanſe your ſelues of them hereafter. Be not like him that looks in a glaſſe, but waſheth not his face; be not ſo, but let the word of God be to you in power, caſt this monſtrous euill and the dregs of it out of your likings and your liues. But will ſome man ſay, is ſin ſo eaſily left? or can wee ſo ſoon preuail againſt it indeed, as you ſpeak againſt it? no but there muſt be ſome pains taken about it, and then I doe not doubt, nay, dare promiſe to a chriſtian ſoule, the victory againſt this ſin, & that it ſhall goe downe the winde, and bee of the looſing hand. And that you may the better amend your ſelues in this matter, I will ſtand a while to ſhew you theſe two things.

Firſt what be the cauſes of couetouſnes: p. 90Secondly,The cauſes of couetouſneſſe are miſconceiuing of God and of wealth. what be the remedies againſt couetouſneſſe, which if any man will apply wiſely vntounto himſelfe hee ſhall finde a meruailous cure, and that in a ſhort ſpace, wrought vponupon his heart.

Firſt then, the maine and principall procreant cauſes of couetouſneſſe, are two errors in the vnderſtanding or iudgement: For indeed ſuch is the nature of the affections, that they doe ſeldome or neuer offend, but through the former faultineſſe of the mind. Seldome doth the deſire, or louelove, or hatred, ouer-ſhoote themſelues, but through the deceite of the vnderſtanding part, that being firſt diſordered it ſelfe, diſorders thoſe that are as ſeruants to it; ouerhaſtie to the worſt, and ouer-ſlow in the beſt actions. And in the perticular, therefore the deſire is inordinately and vnlawfully carryed after wealth, becauſe the eye of the minde miſtaketh it marke, in theſe two reſpects: Firſt, it doth not apprehend in God ſuch abundance of power and will to ſaue, helpe, and deliuer, as indeed there is in him, and eueryevery man ſhould acknowledge in him, and ſo the mind being by this falſhood driuen from the ſtrong hold of p. 91Gods name is faine to caſt about for ſome other place of defence, and then wealth offers it ſelfe to helpe, as the bramble to the king ouer the trees, & the mind ſtill dazeled, and iudging after the appearances of things, not after the truth, doth conceiue that riches are indeed able to helpe. Now vponupon theſe two groſſe miſtakings, it followes, that the deſire which is ready preſt to purſue that which is eſteemed helpfull and profitable, ſets forward it ſelfe, with all it might to purſue after wealth, and this is the originall of couetouſneſſe. So is this foule euill begotten of the minde; it is the darke and blind brood of an erronions and deluded iudgement. And both theſe cauſes are laid open cleere enough before vsus in the Scripture.

The firſt in Heb. 3. where hauing warned vsus of couetouſnes, he ſaith, for he hath ſaid, I will neuer leaue, &c. By this coherence, ſufficiently intimating, that couetouſneſſe comes, becauſe one thinks God will not be ſure enough to him, but too quickly and lightly leaue him to himſelfe. And the ſecond cauſe Chriſt notes in this Text, ſaying: for though a man hauehave much, his life p. 92conſiſts not in his wealth: as if he had ſaid, you deſire much wealth, becauſe you think it can make you liue more comfortably & ſafely, but indeed it cannot. You ſee now the true cauſes of couetouſneſſe. I know men are willing to make ſhew that this their deſire of wealth is of better parentage, but the truth is, it is as I hauehave ſaid, the baſe brood of ignorance and errour.

Now come wee to ſhew the remedies of this ſinne,2. The remedies. 1 Apply the word to it in ſerious meditation. and how it may be conſumed out of vsus: Firſt, there are foure remedies in all. The firſt is, to meditate vponupon the word of God that forbids it. Applying the reproofes, and threatnings, and commaundements, againſt any ſin in the word of God to a mans owne ſoule, by ſerious meditation, is a common remedy againſt all ſins, and ſo alſo againſt this. The word of God is the ſword of the Spirit, ſeruing to keep out all luſts from comming within vsus, and to cut, wound, and ſlay them; to which purpoſe it is then effectuall, when it is weelded as it ought, by turning the precepts and reproofes of it into earneſt complaints againſt our ſins, & ſtrong petitions for our ſelues before the Lord in ſecret. p. 93Indeede lamentable experience driues vsus to confeſſe, that the word of God is of litle operation in moſt men for God: & whēce is this? euen from their owne folly, that out of their ſinfull hollownes, will not lay it as a plaiſter to the ſores of the ſoule: but bee this ſpoken in aſſurance of truth, & let the heart of eueryevery godly man giuegive conſent to it, that whoſoeuer hee be which takes the word of God in any perticular matter, and alone betwixt God & his own ſoule, ſtands to conſider, ſaying: Loe how plainly the Lord hath forbidden this ſinne, what ſharp reproofes he hath vttered againſt it, how great the danger is, that he hath threatned ſhall ariſe from it, why do I commit it? why do I liue in it? Doe I either not beleeue his word, or not feare his diſpleaſure? And then turning himſelfe vntounto the Lord, doth earneſtly cry out againſt himſelfe, ſaying: Ah Lord God, how wicked hauehave I beene to break this thy law, and to endanger my ſelfe to thine indignation, and ruſh vponupon thine anger ſo ouer-ventrouſly?

Now Lord giuegive more wiſedome, more grace, ſtrengthen me to do thy will, which I ſee & know, but of my ſelfe cannot obey: p. 94whoſoeuer I ſay, doth in this or the like manner ſpread the plaiſter of Gods word vponupon his own heart, let him count the promiſes of God but leaſings, if he finde it not able to heale any luſt, though neuer ſo cankered and inueterate; to quell any corruption, though neuer ſo ſtrong and violent. Doe thus therefore brethen, for couetouſnes, we have ſhewed you ſufficiently, what an hurtfull and vnlawfull thing it is. Enter into thy cloſet as Chriſt bids thee; ponder of theſe things; ſet downe your owne hearts with theſe reaſons, and conuince your ſelues of the wickedneſſe thereof, and accuſe your ſelues before God with indignation againſt your ſelues, that are ſo baſely enclining to this world, when the Lord bids the contrary; Yea, and beſeech him to ſtrengthen and ſanctifie your hearts now, that ſeeing his will, you may yeeld to it: and that theſe reproofes may be preſent with your hearts to controll them, and checke them ſharply, when they ſo offend, & that it would pleaſe him to encline your hearts to his teſtimonies, and not vntounto couetouſnes, and hee that thus doth conſtantly day by day, or as often as occaſion is, let him be p. 95bold to promiſe to himſelfe, that the word will proue a word of life and power vntounto him. It will knock off theſe clogs of worldlines, from his ſoule, that his affections ſhal be no longer ſo fettered with them.

The ſecond remedy againſt couetouſneſſe,Get aſſurance of eternall life. is to labour for more and more aſſurance of the fauour of God and euerlaſting life, through Ieſus Chriſt his ſon: and eueryevery man muſt hauehave his happines and delight. And if any mans hart be not ſet vponupon the true felicitie, it will be ſeduced by falſe; & one guilded vanitie or another will ſteale it away from him: but let a chriſtian endenour to make his calling and election ſure, and to be ſtedfaſtly reſolute of this, that God for his deare ſonnes ſake, pardoning all his finnes, wil beſlow eternall happines vponupon him, & cauſe him to raigne as a king with his Sonne, in a throne of immortall glory; where is no ſin, no ſorrow, no trouble, nothing to grieue or vexe him; but the fulneſſe of ioy at Gods right hand for euermore; and the ſight and comfortable expectations of this eſtate, will ſo rauiſh his heart, and take vp his deſires, that this vile earth will appeare to be as it is, and he ſhal p. 96be able out of his owne feeling to call it dung and aſhes, as the Apoſtle doth, not ſuffering it to cary the name of a treaſure in his eſtimation. Yea, and his ſoule from this maine ground will draw another concluſion of no leſſe force to beat downe the riſing of worldlines, ſaying; If God wil giuegive the fleſh and bloud of his ſonne to be the food of my ſoule, wil not he giuegive me bread and drink to ſuſtaine my body? If his louelove were ſo infinit that he ſpared not his moſt beloued and onelyonly begotten ſonne for my ſake, how ſhall he not with him giuegive mee all things? He that will ſaue the ſoule, will he not feed the body? will he deny droſſe, that gaue gold? will he ſay nay for a pibble, that ſo liberally ſcattered pearls? Nay ſure, if our Lord would giuegive Chriſt for vsus, and to vsus, for our ſaluation, it were madnes to doubt whether he will giuegive earthly things for maintenance, ſo farre as is good (and further what Chriſtian can wiſh them) for God is alwayes ſuitable to himſelfe, in all his dealings: Get good reaſons to truſt God with thy foule, and thou wilt neuer feare thy body and thine eſtate. HaueHave euidence ſtrong enough for heauen, and thine p. 97heart will not deſire earth, and much leſſe doubt of hauing ſufficient therein.

The third remedy againſt couetouſnes is, to conſider aduiſedly,3. Conſider well Gods temporall promiſes. of Gods gratious promiſes abundantly made and written in his word to his ſeruants, euen for prouiſion of temporall benefits: wee hauehave his word, yea, his deed, his teſtament ſealed and deliuered vntounto vsus in the preſence of all his Saints and Angels; wee hauehave his bond, vnderunder white and blacke, ſaying: The Lyons ſhall be hunger-starued, but they that feare the Lord ſhall want nothing. And againe;Pſal. 34.10Ps 34:10 The Lord our God is a Sunne and ſhield, and no good thing will hee with-holde from them that walke vprightly. And againe;Pſal. 84.11Ps 84:11 The Lord is my ſhep-heard, I ſhall want nothing. Pſa. 23.1.Ps 23:1And this the Author to the Hebrewes preſſeth, ſaying; Let your conuerſation be without couetouſneſſe, Heb. 13.5.Heb 13:5and be content with that that is preſent. Yea, but we cannot be content, we hauehave good reaſon to deſire more; For how if hard times and dangers ſhould come, who ſhuld then prouide for vsus? Who ſhould prouide? Why, are you Chriſtians, yea or no? if no: ſtriue to be ſo firſt of all. If ye know that p. 98God is not ſo wretchleſſe a father, you are not left to ſhift for your ſelues, nor caſt ouer to your owne prouiding. Nay, you hauehave one to care for you, and that for euer, if you can but beleeue his word. Hee, the God of merciemercy, the God of wiſedome, the God of truth, the God of power, the God of wealth, the maker and owner of all worlds, the God all-ſufficient, he hath giuen his word for your ſuretie. Wee giuegive much credit to a mans promiſe, and think we are in good plight if a wealthy friend, ſpecially if he be truſty alſo, doe vndertake to helpe vsus. This is not man that may be changed, but the vnchangeable God: not man that may deceiue, but God that cannot lie: not man that may be hindred, but God whom none can reſiſt: not man that may die, but God that liues for euer. And he hath ſaid, I will neuer leaue you, not in age, not in ſickneſſe, not in a deere yeere, not in hard times, not when you be friendleſſe, not when the world is naught, and the dayes hard and euill; he will neuer leaue you nor forſake you; neuer caſt you off, nor ceaſe to doe you good. O faithleſſe and vnbeleeuing hearts, if we do not reſt, p. 99builde, and repoſe our ſelues, vponupon a promiſe ſo plaine, ſo firme, ſo plentifull; and fooles and abſurd, if beleeuing this we wil giuegive our hearts to the world Heape wealth together whileſt thou wilt, it is not thine but Gods, he muſt giuegive it thee out of thine owne cheſt, as well as another mans. And if thou haſt neuer ſo little, he hath neuer the leſſe, and can giuegive thee out of another mans cheſt, as well as thine owne. What needeſt thou offend God, wrong man, and trouble thy ſelfe to get that which is prouided for thee in Gods keeping long before? and thou haſt it as much if it be in any mans cuſtody, as if in thine owne. But prodigall children will not liue at their fathers finding, till their owne wayes make them teturne weeping home: and we are loath to ſtand to Gods ſimple prouiſion forſooth, it ſufficeth vsus not, wee muſt hauehave more, though we peirce our ſelues through with woful temptations for it, becauſe we ſeeke riches more then his fauour. When will we cauſe our liues to witneſſe that we beleeue God is true? yea, when will vve ceaſe to call him a lyer actually, by coueting for our ſelues, and not truſting on him that p. 100careth for vsus. Thinke we on theſe promiſes, hauehave them in a readineſſe, and when our hearts doe troubleſomely queſtion within vsus, who ſhall helpe vsus when we be olde, or in aduerſitie, if we doe not now ſcrape together? ſet them downe and ſay, God will care for me if he be true; and if hee be not, it bootes not to get wealth, for then the world and all in it muſt come to nothing, together with his truth, which is himſelfe.4. Conſider rightly what wealth is to which care, mark. Now the laſt remedie againſt couetouſnes, and as needfull as any of the reſt, is, to informe our ſelues truly as concerning the nature of wealth. For none can louelove it but through ignorance, nor deſire it, but through louelove. Looke vponupon it as it is in it ſelfe, without the paintings of opinion, and our deſires wil of themſelues deſpiſe it, & as it wer ſcorn to be captiue thervnto. Now the contemptiblenes of wealth will be manifeſt, if we ſet our ſelues wel to conſider of theſe things following. Firſt, what kind of men hauehave moſt of it. Secondly, how vncertain.1. What men hauehave had moſt of it. Thirdly, how vnprofitable. Laſtly, alſo how hurtfull it is. For the firſt then, let the ſtories be asked both of holy writ and profane authors, & let them p. 101ſpeak, who be the men, & what hauehave they been which hauehave waded through the ſea of the world, in the greateſt and the talleſt veſſels, hauehave not many of them been the moſt brutiſh men, the verieſt beaſts, and the moſt loathſome & abhominable creatures that euer breathed aire, or ſaw the Sunne, & ſuch as a Chriſtian man cannot name without hating? Kaynes; Nimrods, Cams, Iſmaels, Eſaus, Saules, Ahabs, Nebucadnezars, Baltazers, Herods, Iudaſſes, Diuels? And in other authours, Nero, Commodus, Heliogabalus, & other monſters of men? Indeede I deny not, but good men hauehave alſo been wealthy, but that which is ſo common to good and bad, that for the moſt part, the worſt hauehave had moſt of it: cannot if God be the diſpoſer of things be the true treaſure. What is that that a wiſe man doth cōmonly caſt to dogs, but bones or carion; that he giues to ſwine, but draffe or huſkes; what is that God giues to ſuch as are worſe than ſwine, or dogs; but worſe I meane, more baſe than draffe or carion? Think we that the God of heauen is ſo vnwiſe a diſpencer of good things, that hee would caſt pearls to ſwine, or good things p. 102to dogs? Surely were there ſo much excellency in theſe matters, as wee fooliſhly dreame of, they ſhould not bee flung to thoſe whom God hates, and purpoſes to fat as Hogs for the day of ſlaughter; but rather moſt vponupon his children, whom hee doth intend to glorifie with himſelfe. God feedes them full with theſe things, whom he will throw to hell; thou maiſt be a rich man, and yet a diuell for all that; goe then and deſire wealth, if thou thinkeſt it yet the true treaſure.

But yet further conſider wee how vnprofitable it is.2 How vnprofitable it is. Take wealth as we meane it, for the ouer-plus of things neceſſary to competent maintenance, and you ſhall not be able to deny (ſet opinion aſide a while) that it is a thing of nought: Will you not yeelde that God is wiſe enough to call things by their right names, and to entitle eueryevery creature after the true nature of it? Aske then the ſcripture the voice of God, what this gold and ſiluer, theſe lands, and linings, & rich poſſeſsions, this god Mammon ſhould bee called? Will it not anſwere A ſhadow ſaying:Pſal. 39.6.Ps 39:6 Man walketh in a ſhadow, he troubles himſelfe in vaine, eueryevery p. 103man heapes vp, and knowes not who ſhall gather it. Will it not ſay, A flowre? 1. Pet. 1.24.1 Pet 1:24for all fleſh is graſſe, and the glory thereof as the flowre of graſſe. Will it not ſay, lies? Pſal. 62.9. Eccle 1.2.Ps 62:9Eccl 1:2The chiefe men are liers. Will it not ſay Ʋanitie? for All is vanitie. Wil it not ſay Nothing? as Salomon, Prou. 23.7Prov 23:7Wilt thou ſet thine eyes vponupon it, and it is not, it hath no being? Eyther challenge God of folly, or falſhoode, which hath called this wealth ſhadowes, flowers, lyes, vanitie, nothing; or elſe yeeld that we hauehave been deceiued in thinking better of it Wil we not ſee our errour, and confeſſe that wee hauehave beene couſoned as children, with gawdes, and now begin to truſt our fathers iudgement? But you ſhall ſee that it is not without cauſe vilified with theſe titles, and if you will but lend an heart to iudge, as an eare to heare, you ſhall perceiue as cleare as noone day, that they be as vnprofitable as any ſhadow. What will you terme that, that can do no good, to ſoule, body, name, ſtate, nor keepe any euill from ſoule, body, name, ſtate, nor mittigate ſuch euils as a man is preſſed withall, in any of theſe reſpects? EueryEvery man will yeeld it may well be called a thing of nought, and cannot p. 104well be called by a better name. Beleeue not ſhewes and conceits, and then be your ſelues iudges, if wealth, I meane ouerplus of maintenance, can doe any thing in any of the forenamed reſpects.1. Soule, for getting good things of it What is good for the ſoule, but faith, repentance, the ſpirit of God, the anſwering of our praiers, the pardon of our ſinnes, and the attaining of eternall life? And I pray you, can you buy theſe things for money? can you purchaſe them with Iewels? or get them for exchange of goods? will God giuegive heauen to any man, if hee will morgage a faire liuing to him for it? Will he giuegive him faith, that can bring a rich Iewell, or a purſe of golde for it? or will he heare his prayers any whit ſooner in his need, that is clad in cloth of gold, and hath thouſands by the yeare, than if he went in meane apparell, & had not twice twenty pound, nay twenty pence yearely? or is there any commuting of penance in heauen? or can we by a great fine anſwere for a fault? Indeed if any of you be ſo blockiſh, as to beleeue the palpable deceits of popiſh Rome, ſome of theſe things are ſet to ſale there, and there you may buy indulgences and pardons: p. 105but we know well enough that Rome and heauen ſtand a good way a ſunder, and they be not ruled by the ſame lawes, neyther wil God ſtand to thoſe bargaines that the Pope makes for money. You hauehave all yeelded, now that for ſoule, money cannot bring any good to it. But what?2. Body for the ſame reſpect. cannot it profit the body more? Aske experience. Will wealth buy health? will it purchaſe eaſe, or a good nights reſt, or an houres ſleepe, or a good ſtomack, or any of theſe things that are leſſe then theſe? Anſwere what you know by proofe: will wealth buy theſe things? and what is the body the better for it then? But yet perhaps the name may be more beholding to it.3. The Name. It will ſurely bring credit, and good eſtimation. Indeed here, if in any thing, the rich man magnifies himſelfe aboue the poore, becauſe he takes himſelfe to be in better reputation. But here if in any thing he is moſt of all deceiued. I confeſſe it makes him think much better of himſelf, but neither God nor man doe thinke the better. Yea, God and good men thinke the worſe of him for this. If it come in by violence, oppreſsion, robbery, and vniuſtice, you will yeeld that no man p. 106hath the better liking of one for ſuch wealth. But ſay that a man hath not waded through theſe filthy and ſtinking guzzels to get it, but hauehave come vntounto it in the moſt cleanly manner, as ſome, but not the moſt doe, it ſhall be plaine, if any reaſon will rule vsus, that it cannot get a good name or credit. For ſay, what will you call credit? to hauehave cap and curteſie, and a bended knee, and a few complements of behauiour acted vntounto your ſilken coate, or before your ſelfe it may be, or to be looked after and gazed vponupon by the deceiued multitude, and to be followed by a great number of hangbyes that runne after you, as Eagles after a dead carkaſſe to feede vponupon you? Is this credit? is this eſtimation? to be crouched vntounto as a little curre doth to a maſtiffe, to be ſoothed vp, and heare faire words, to be all beſprinkeled with courtholy water eueryevery day; in a word, to be ſtabd with the cut-throat kindneſſe of flatterie? If you call this credit, and if this be the good name you talke of, it is euen a fit thing to bee gotten with wealth, an vnprofitable credit, an vncomfortable credit, an hurtfull credit, with vnprofitable, p. 107vncomfortable, and hurtfull riches.

And if any man hauehave but a graine of wiſdome, he will ſee that this is ſar from credit or a good name. But if it be to be vvell eſteemed of in the hearts of men, to finde reuerence in their ſoules, to hauehave their conſciences commend one, and their inward man ſet him (as it were) in a good roome of the affections, and their priuate thoughts, to yeeld a good teſtimonie for him: If I ſay, this be accounted credit, as it is indeed, a man is neuer a whit the neerer to it for abundance of goods. That will make men fawne and wag the taile, as a curre vponupon his maiſter that is at dinner, to get a bone, yea, and perhaps alſo to licke ouer his ſores, with a poyſoning, not an healing tongue (for in this a flatterer is ten times worſe then a dog; yea, he is a venimmouthed dog) but behinde his backe, and in his abſence none ſhall be more readie to talke of his ſaults, to deride them, to blaze them, to diſgmce them, than he that crouched ſo much in his preſence, and did him ſo much (as you pleaſe to call it) credit to his face; yea, and in the middeſt of all this crouching, no mans heart doth p. 108more loath, abhorre, ſcorne, and contemn him, than the man that is ſo ſeruile and officious becauſe of wealth.

And this is all that wealth can procure for the name, but nothing vnderunder heauen can make the hearts of men to reuerence any, and their ſoules to hauehave in good account, yea and prefer him (in their mature iudgement) euen before themſelues. Nothing can doe this I ſay, but grace and vertue, true pietie, true holineſſe, and godlineſſe of conuerſation, to which money cannot helpe a man. A poore man that fares but reaſonably, and goes in ordinary attire, and cannot ſhew either money or lands of his own in any great abundance, ſhall yet if he liue vertuouſly, and walk in the feare of God, and in the obedience of his holy commandements, be more reſpected by many degrees, in the ſoules and conſciences of all that know (yea of thoſe alſo that doe ſlaunder and enuy, and maligne him) than the moſt wealthy man vnderunder heauen wanting theſe things. Iohn had more reuerence in Herods heart, then Herod amongſt all his courtiers and ſeruitors, though he wanted all that cap and p. 109knee wherewith Herod imagined himſelfe to be lifted vp to heauen in eſtimation. Yea, and if a rich man hauehave this credite (as Dauid, Iob, Abraham, and others had,) it is not his wealth but his goodneſſe (which doth nothing at all depende vppon his wealth) that brings the ſame vntounto him: for a low eſtate giues occaſion to exerciſe as many vertues, and ſhew as much grace, (let Iob be witneſſe) which they that be wiſe (whoſe commendation alone is deſireable) will alſo ſee and obſerue, as the moſt high and exalted. And wherin then is wealth to be regarded for credite ſake? but that wee are fooliſh, and miſcall that credit which is but flattery; or at the leaſt but complementall trouble and vexation? But if it can doe no great good,2. For remouing euill from thee. yet I hope it can keepe away much euill from mee (will ſome man thinke) and make me ſafe in the day of danger. Let vsus a litle conſider ſeriouſly of that point too; and if you find that it be as little able to defend againſt any harmful thing, as to procure any good, you will not then ſurely deny, but that it may well be called a lie, as the holy Ghoſt in this reſpect doth terme it; becauſe he p. 110is neuer a whit the ſafer that hath it. Now then all euils are either ſpirituall or temporall, ghoſtly or bodily. The ghoſtly, are firſt,Sonle. ſinnes and luſts of our ſoule, as ignorance of God and his will, pride, vnbeleefe, enuie, malice, filthy deſires, frowardneſſe, vniuſtice, a lying, a blaſphemous tongue, and the like. And will a golden plaiſter heale theſe diſeaſes? Let experience ſpeake, and let the heart of eueryevery one of you giuegive anſwere to this queſtion. Will a plaiſter made of golde and ſiluer heale theſe diſeaſes? Ah no, no: the whole world can tell it doth the contrary: rather cauſing them to feſter and ranckle; yea, and building a ſtrong caſtle for eueryevery inordinate affection, to poſſeſſe the heart of them that hauehave it, with ſo much more might and tyrannie: wealth makes a warm neaſt for ſin to ſit and hatch in, as we ſhal ſhew anon. A man ſhall not ouercome his luſts a whit the ſooner, or the more eaſily, when his purſe is full, his houſe furniſhed, his grounds ſtored, his reuenues doubled, not theſe temporall, but ſpirituall weapons, the edge whereof is rather dulled by wealth, doth ouercome ſuch enemies. p. 111It is weeping, mourning, praying, and crying to God, it is euen godly ſorrow, that as a good plaiſter heales the ſoule, and wealth doth rather fill men full of laughter and Iollity, & earthly delights, in which hee that liues is dead whileſt hee liues: that Chriſt might well ſay; Woe be to you that are rich, woe be to you that laugh. And Saint Iames, Howle yee rich men, for ye hauehave liued in pleaſure: and by conſequent in ſinne vp to the eares, ſeeing Chriſtian mourning, onelyonly keepes a Chriſtian ſoule in good temper. Yea, that one luſt of couetouſneſſe which wealth ſeemes moſt of all able to vanquiſh, yet it cannot. Money will not cure couetouſnes, more than wood & oyle can quench fire. Wee ſee it and wonder, that euen this luſt is not leſſened, but encreaſed rather with it, as thirſt with ſome hariſh and ill-brued drinke, or wine which the Vintner hath adulterated with brimſtone, or ſome ſuch like geere. The more a man drinks of this, the more drought. The more a man hath, commonly the more worldly. And for the diuell and an ill conſcience with the horrors of it, we know that Sathan can ſhake, p. 112affright, and terrifie a rich man as ſoone, and as much, as a poore. When God ſets the diuell and an ill conſcience looſe, they feare not an heape of golde, a faire houſe, a ſilken coate, a great liuing, nay not a throne and Scepter, but will as tormentingly, gnaw the ſoule of him that hath all theſe things, as if hee wanted all. A garment of tiſſue can no more keepe a broken bone from aking, than a rich eſtate an ill conſcience from vexing. Yea, and the ſcorching flames of hell will burne, frie, and conſume the ſoule of ſuch, with as hidious torture as the pooreſt varlets. Witneſſe the rich glutton Diues in the Goſpel. So that the ſoule is no whit the more exempted from ſin, from temptation, from horror, frō damnation, becauſe of wealth, & is it not ſufficiently proued, that wealth is worth nothing? But what ſay you to temporall euils, will not money preſerue a man from their danger neither? Not at all, common ſence can tell vsus.

For it cannot driue away the gout, the ſtone, the ſtrangury, the collick, the feauer, the plague, the headache, the toothach; Yea, a fellon, or a whitloe, or the ache of a p. 113finger, nor the greateſt, nor the leaſt diſeaſes of bodie, will be afraide of riches, his foot will ſtumble at a ſtone, his ſkinne, his bones, breake as ſtone, that hath them, as that wants them. Theſe griefes, as the frogs of Egipt, enter into rich-mens houſes, creep vponupon rich-mens bodies, yea they are rather more ſubiect to diuers euils, becauſe of their ouer-abundant fare and daintineſſe, and yet doe not enioy their plenty, becauſe they are commonly cloyd with too much, and to him that is full, an hony combe is bitter. So that theſe mens houſes are as much troubled with badde ſtomacks, with conſumptions, with Ohs, cryings, & complaints, as the meaner ſort. If you ſay but they can hire phiſitions, I anſwere, it is true, but the phiſition cannot heale the diſeaſe: yea, ſometimes hee kils them with too many drugs, and the poore man hath better phiſicke, better cheape. His painful labor, and his moderate fare, is better to him, than a colledge of phiſitions.

Alſo impriſonment, reſtraint,3. Eſtate. confining and baniſhment, doth as ſoone befall to them, as to their leſſe wealthy neighbors, as all ages witneſſe, and all ſtories. Nay, p. 114I will yet adde one thing more, that ſeemeth more ſtrange than all this; wealth cannot keepe a man from pouerty, from beggery. And becauſe I know you wil all deny this, I will bring in 70. Kings at a time, to take their oaths vponupon it. Looke in in the firſt of Iudges, and there you ſhall ſee 70.Iudges 1.6.7.Judg 1:6Judg 1:7 Kings with their fingers, and toes cut off glad like whelps to licke vp crums at another Kings table. And then a little while after, you ſhall ſee that the ſame King which made all them ſo poore is vſed in the ſame maner himſelf. What beggars-brat, could hauehave come to more need?

Now deny if you can, that a rich man may die a beggar, as well as hee that is ſo borne. And I pray you doe but aske your owne memories, if they cannot tell of diuers in their owne knowledge, that from great wealth came to a morſell of bread, whoſe youth ſwimming in dainties, their elder yeeres would hauehave ſnapt at a cruſt, as we ſay, and beene glad of any releefe, and that alſo in many, not through their owne default. And yet is not wealth vnprofitable? Againe, for inward troubles that be naturall, as griefes, cares, iealouſies p. 115and feares,4. Minde for natural reſpects. wee know that as cobwebs breed ſooner vnderunder wainſcote and faire hangings, than vponupon a plain wall: ſo theſe ariſe in greater meaſure to them that are moſt clogd with plenty, as whoſe liues in all mens ſight doe moſt ſhew it, and if they doe at any time want them, not their money but ſome other thing doth free them from the ſame. But yet perhaps wealth may mittigate the paine of a croſſe, though it cannot keepe it off? Indeed of all the profitable effects,3. For mittigating any euill. this is the leaſt & loweſt; but wealth is too baſe and weake to effect any ſuch mittigation. When a rich man lies ſicke of any diſeaſe, hath hee one pang leſſe? or is he able to beare one pang more patiently, becauſe hee can make a greater Inuentory than his neighbours? or when hee is falne into pouerty and decay, doth it aſſwage? (nay doth it not rather augment) the ſorrow that once he was in this and this place & abundance? If a libell or a falſe report be caſt out againſt him, doeth it ſting or nettle him, leſſe, or not rather more than another? Nay doe wee not ſee, that becauſe it makes the hart bigger, it makes alſo the croſſe heauier p. 116commonly? ſo that a meaner man could with fewer cryes and lamentations lay fiue Children in the graue, than he can carry out one. A poore man could with leſſe vexation, beare an hundred ill words and raylings than he the leaſt croſſe-word. Of all men ordinarily none vexe themſelues more vnderunder a croſſe than the wealthy, becauſe they leaſt looke for it: and wealth we know cannot buy patience, becauſe not wiſedome and godlineſſe that are the mothers and nurſes of patience. But yet will ſome man ſay, the rich man hath a fire when another man ſits cold; the rich man is warme clad, when another is ſubiect to winde and weather; he fares well, when an other is hungry. I anſwere, hee is as free from colde that goes in frize or carſey, as he that is in ſattin and veluet: and it hath not yet beene brought to light, that the warmth of veluet is more wholeſome, or more comfortable, than that of frize. Alſo hee ſleepes as well that lyes vponupon a flockbed, or a pad of ſtraw, as hee that hath his down-bed and pillowes, and his Arras couering, and the ſofteſt ſheetes. Yea, and he that hath but one diſh, or perhaps onelyonly p. 117bread and cheeſe, and now and then ſome warme meate, feeds as ſweetly, and with as good an appetite, digeſts as wholeſomely, and with as ſound a ſtomacke, as hee that hath dainties brought to his table from the furtheſt quarters of the world: ſo that herein the man that hath but enough for food & raiment, is at leaſt his equal, that hath an ouerplus; and not the rich mans ſuperfluitie, but his competency doth afford him theſe benefits, which diuers times are made more vnſauory, neuer more able to comfort and content by their ouer-plentious ſtore: and wee tooke in hand to ſhew, not that ſufficient for meate, drink, and cloath, to content nature (which is the meaſure wherewith God limits our deſires) but a ſuperfluitie of things (which couetouſnes aimes at) is vnprofitable, & worth nothing. Which ſeeing it can bring neither health, contentmēt, nor good name, neither grace, vertue, nor forgiuenes of ſins, ſeeing it cannot driue away ſin, Sathan, hell, death, ſickneſſe, pain, ſorrow, yea, or pouertie, nor extenuate the torment of any of theſe, as eueryevery mans heart will tell him that it cannot: In a word, ſeeing it wil not make a man liue p. 118one whit the longer, or with more comfort, nor die one whit free for pangs and griefe, nor gaine heauen, nor eſcape hell the ſooner when hee is dead? will you not ſee and confeſſe it to be a thing of naught? And may I not ſay, ceaſe from wealth, which hath no breath or ſtrength at all, for wherein is it to be eſteemed?

And therefore though thy crooked heart is not willing to yeeld, 3How fickle and vncertaine it is.yet thy iudgement cannot chooſe but be conuinced of this, that great riches are vnprofitable, and not worth a ruſh. But ſay it were not ſo little commodious, yea ſay that it could doe any of the fore. named things, yet I wil prooue to your conſciences, that it is not worthy your deſires, becauſe of the next property thereof, which is vncertaintie. It is like a runnagate ſeruant, a fugitiue, a plaine vagrant, which though he be bigboned and ſtrong and skilfull, and able to worke, yet no man greatly cares for, becauſe hee will be gone when a man hath moſt neede of him, and perhaps alſo take ſomething away with him that was more worth than all his ſeruice. So wealth will take its heeles when a man hath moſt vſe p. 119for it, and carry contentment away too, which is more precious than all the falſe happineſſe that it could procure whileſt it remayned with vsus. This wealth hops from man to man, and place to place, as a light winged bird, from tree to tree. And no man can ſay where it wil rouſt at night. The holy Ghoſt hath compared it to a wilde foule, moſt ſwift of wing, and ſtrong in flight, ſaying;Prou. 23.5.Prov 23:5 Riches takes it ſelfe to it wings, and flyes away. Not like a cocke or hen, or ſome tame houſe-bird, that a man may follow and cath againe, no nor like an hawke that will ſhew where ſhe is by her bels, and be called againe with a lure; but like an Eagle, that mounts aloft paſt ſight, and is caried away with ſo much haſt that nothing will recall her. And where is the man that can clippe the wings of this eagle, when it is in his owne cuſtodie, that it ſhall not be gone from him when hee thinkes leaſt of it? If it could procure any benefit to your liues, you ſee it were not yet worth your wiſhes, nor your toyle, for it departs when you ſhould vſe it; and that without taking leaue: and then as he that riſeth from a ſtoole, and thinketh to ſit p. 120downe againe, the ſtoole being remooued, takes the more dangerous knocke; ſo the minde that relyed on wealth, when it miſſeth it, is more tormented with vexation by the vntruſtineſſe thereof. And ſurely who hath liued ſo litle a while, but he hath ſeene wealth run away from many a maiſter, and neuer came at him againe to his dying day? Yea, & ofttimes alſo leaue him to hunger, thirſt, nakedneſſe, and all miſerie and reproch: yea, though here his forefathers hauehave been at great toyle, and perhaps hazarded a ſoule or two to get it. Yea it hath ſerued many a Lord, Nobleman, and great Prince thus vntruſtily, and yet will we not take warning but truſt it, doate vponupon it? The holy Ghoſt cals it a lie, becauſe it will ſurely play him ſuch ſlippery prankes, that hath confidence in it (as eueryevery man hath in that meaſure he deſires it) and a ſhadow, becauſe eueryevery cloud that flies ouer the Sunne may (and that which is not to a ſhadow) irrecouerably cut it off. No man can promiſe himſelf to be wealthy till night, one coale of fire, one vnaduiſed word, two falſe oaths, of two falſe villaines, (and how many ſuch be there in the p. 121world) may make him a beggar and a priſoner both at once? or if not ſo, yet he may go from it in a moment, as the rich man of whom Chriſt ſpeakes immediatly after my text, whoſe ſoule was called for, that night that hee ſang downe ſecure to himſelfe, and when a man hath gotten goods not by right, and dyes in the midſt of his dayes, and leaues his wealth to another perhaps he knowes not, whom doth hee not prooue (that of himſelfe the which was true before, but neither himſelfe nor others would ſee, namely) that hee was a ſtarke foole? But all this is a little in compariſon of that which I hauehave to ſpeake againſt it. It is not alone vnprofitable,4. Hovv hurtfull it is too. but hurtfull alſo, and exceeding dangerous to him that poſſeſſeth it, creating much euill to his body & his ſoule, which harmfulnes procedeth not from the nature of wealth, but from the corruption of men; as cold drinke in it ſelfe is good, but not to him which hath the fit of an ague, yea to him, it is almoſt as bad as poyſon; and ſo, ſome meates are naught for men of ſome conſtitutions, which they louelove, but louelove not them, and of theſe men are accuſtomed p. 122to take heede. Neither is this danger a whit the leſſe, becauſe it comes from our ill nature, not from wealth it ſelfe, ſeeing this corruption of nature cleaues to our ſoule, as faſt as the skinne to the fleſh, and wee ſhall aſſoone ceaſe to be, as to bee ſo euill. Yea, moſt of all, is it harmefull to him that moſt deſires it; and howſoeuer others may eſcape the hurt of it, yet hee cannot eſcape, ſeeing the ouerprizing therof bringeth forth the deſire, and both together cauſe the danger. It may therefore very wel be likened to an artichoake, a little picking meat there is, not ſo wholeſome as delicious, and nothing to that it ſhewes for; more than the tenth part is vnprofitable leaues; and beſides there is a coare in the midſt of it, which wil choke, not feed, and ſtrangle, not nouriſh, if a man doe not picke warily what hee puts into his mouth, better it is that God giuegive vsus our portion, than ſet the whole diſh before vsus; wee ſhall well-neare choake our ſelues with it; and ſuch a thing is wealth: yea, it is like ſome kinde of fiſhes, ſo full of ſmall and vnſeene bones, that no man eates it without great heede, but with great p. 123danger, but a childe cannot ſcape perill if hee venture to eate it: and where ſhall we finde a man not a child in vnderſtanding? if any other be paſt a childe, yet certainly the man that loues wealth is not, It is like an head-ſtrong and luſtie horſe, that caſts the weake and vnskilfull rider, to the breaking of his bones, if not his necke: and though children deſires to be on horſeback, yet the father had rather keep them a foot: and certainly few hauehave the ſtrength to bridle and the skill to ſit and manage this reſtie ſteede, it is ſure none that loues to be vponupon the back of it, hath skill in this horſemanſhip.Bodily eſtate. But wherein is it ſo dangerous will ſome man ſay? I anſwer, it is very troubleſome to the outward man, and like a luggring carriage makes him ſweate and puffe that goes vnderunder it. The rich mans plenty will not let him ſleepe, his varietie of diſhes brings him to ſurfetting, and that to many noyſome diſeaſes, and vnquiet nights, and dayes; and beſides, his eyes, his eares, his hands, his heart is not his owne, hee cannot be where he would faineſt, nor ſpeake nor thinke of what he moſt deſires, being called away by multitude of affaires, p. 124too too many ſtreames of buſineſſe doe driue him by force euen from himſelfe, and hee may well be called any mans ſeruant, rather than his owne; ſo that in outward regards, when wealth growes very large, it is like a long coate or a garment too ſide, that a man treades vponupon often, and catcheth a fall, when another goes vpright, eyther hee muſt holde it vp (and were it not as good be cut ſhorter?) or elſe it will bring him downe; yea, it makes men obnoxious to enuy, and ſo ſubiect to malice, that none are more. As a tree that hath thick and large boughes, eueryevery man deſires to lop him; beſides that, the ſidenes of his garment makes his owne feet ſtumble: others alſo can more eaſily tread vponupon it, and giuegive him a fall; But all this is nothing, a man might well eyther beare or preuent ſuch troubles. There follows another ranck of miſchiefes out of the rankneſſe of wealth, that are more pernitious to the ſoule and cannot ſo well be ſhunned.

It breeds many noyſome diſeaſes to the ſoule.1. Soule. 1. Begetting euils, Falſe confidence. Firſt it makes the ſoule very vainely and falſly confident. Men thinke themſelues ſo much more ſafe, by how much p. 125more rich, and cannot be content to hauehave wealth, vnleſſe they doe alſo truſt vponupon it; as Dauid on his hill, which yet deceiued him. The rich mans riches is a ſtrong tower to his imagination, ſaith Salomon; he takes himſelfe as it were walled and moated about by them, though indeed he lie as open to danger as other men. Secondly, it ſwels the hart with loathſome pride,2. Pride. making a man think himſelfe alſo ſo much the better, by how much, hee poſſeſſeth more. This diſeaſe as well as the former, the Apoſtle notes, ſaying to Timothy, Charge them that be rich in this world, 1. Tim. 6.1 Tim 6that they be not high minded, nor truſt in vncertaine riches: As if he had told vsus that theſe two maladies, falſe confidence and an hautie conceit of ones ſelfe, the purſineſſe of the minde, do ſo quickly enſue vponupon great poſſeſsions, that few or none eſcape them. None can miſſe them without many warnings, many earneſt exhortations, nay, nor ſcarce with them. This wealth is like ſtrong drinke to a weake braine, which ſends ſuch hote and fuming vapours vp into the ſame, that a man imagines he can hit the skie with his head, when he cannot p. 126ſtand vpright vponupon his feete, yea, ſcarce keep himſelfe from tumbling in the mire. The monſtrous violence of fiery paſſions into which, (as into fits of a burning ague) eueryevery ſmall croſsing by an inferiour or equall, driues men of wealth, ſhewes what big conceits they hauehave of themſelues. In a word, let examples here make the caſe plaine. Name a man almoſt that did not waxe proud by wealth, vnles God ſo ſauced his ſweet meate with the ſowre ſauce of affliction, that it was euen made vnſauory to him. It bred this frenzy in Dauid, Ʋzzia, Aſa, Hezekiah, the beſt kings that the Scripture ſpeakes of; and if ſuch men could not beare it, what are wee? If any thinke though it made others worſe, it ſhall not make him ſo, let him know that this very conceit ſhewes him to be proud when he hath it not, and how would he be then if it were in his hands? thou art now conceited when thou art in a lower eſtate, will thy conceit of thy ſelfe diminiſh with the encreaſe of thy ſubſtance? Doeſt thou thinke God is ſo ill a diſpoſer of things that hee would not giuegive it thee, if he knew thou couldeſt vſe it moſt to his glory? p. 127GiueGive God leaue to know what is in thee better than thy ſelfe, as the Phyſition knoweth the ſtate of the patients body when hee knowes it not. What child doth not thinke hee could vſe a knife well? but the wiſe father knowes his conceit ariſeth from ignorance: ſo I ſay to thee, that dreameſt wealth ſhould not make thee worſe. Art thou better than Dauid and Salomon his ſonne? To ſay as the thing is, therefore God doth not giuegive ſo much of this wealth to his children, becauſe he knowes they would hurt themſelues with it, but giues a low eſtate to moſt of his ſeruants: for if they had more wealth, they would be ſo drunk with conceit, that they would think themſelues too good to ſerue him, as many men doe that hauehave it. And no wonder that riches bring a man to great pride: for they make him vtterly diſtaſte religious exerciſes, which ſhould weane the heart from conceit of it ſelfe. Hee cannot hauehave while to pray, reade, meditate, for following his pleaſures, or ſeeking to adde more to that he hath, ſo that none doe ſeldomer viſite God in their cloſet, with true deuotion and feruent cryes than theſe, vnleſſe the Lord p. 128fetch them in by a ſore croſſe, and then themſelues can ſee what harme their proſperitie did vntounto them.

Then from pride growes ſecuritie;3. Security as a dead ſleepe from drunkenneſſe. Thoſe that hauehave their barnes and houſes full, as the rich man after my text, if they be not ſo wholy paſt ſence as in words to take vp his note, and ſay; Soule, ſoule, eate and drinke, and take thine eaſe: yet indeede fall iuſt to this practiſe, nuzling themſelues in this world, as an hogge in ſtraw, and giuing themſelues to ſeeke their pleaſures, profits, and promotions, and are ſo poſſeſſed with their owne thoughts, viz. how to get ſuch a liuing, ſuch a faire houſe, ſuch a match for this daughter, ſuch a thing for this ſonne, that ſcarce once in a monethmonth or an yeare, they can hauehave time ſeriouſly to thinke of getting heauen for themſelues, or for their children; yea, and though they hauehave ſome good thoughts put into their hearts by a good ſermon, or good exhortation, they die all, like a ſparke of fire for want of blowing; and adding too more fewell; I would theſe things did neede any proofe, and it were p. 129not ſo plaine, that all can ſee it, but thoſe that feele it.

Yea ſometimes wealth breeds that notable licentiouſneſſe (where it is growne to a great floud) that it makes men not to care what they do,4. Licentiouſneſſe. but commit whoredome, and other as foule ſinnes, euen openly, becauſe no man, ſcarce their miniſters, whom they wil likely chooſe for their owne turne, ſcorning to ſuffer the wholeſome plainneſſe of him that ſcornes to flatter; ſcarce I ſay, their miniſters dare tell them they offend. Yea, they promiſe to themſelues, by money and friends, to out-face Iuſtice it ſelfe, and peruert righteous iudgment; ſo that when none keeps them from ſinne by reproofe, nor drawes them to repentance by iuſt puniſhment, they may goe to hell without rub, as a bowle downe an hill in a ſmooth place, the matter being referred to the laſt iudgment, and the iudge of all fleſh, who will iudge them ſo much more ſeuerely, by how much they boare out ſinnes on earth with more quietneſſe and ſafety.

And leaſt men ſhould thinke only the worſt men fell to theſe ſickneſſes, by fat p. 130paſtures, behold Dauid, a man after Gods owne heart, who in his abundance ſtood vponupon his hill vaunting himſelfe, and ſaying, He ſhould neuer be mooued; and ſodainly fell to adultery, to murther, to ſuch hardneſſe in both, as not to confeſſe them of a long time; and had not God ſtrangely turned him, wealth would hauehave brought him to the diuell; and this is the good it doth euen to good men, except God doe chaſtiſe them eueryevery morning and eueryevery night, and make them ſober by many tribulations, that a poorer man ſhall ſcape. In one word therfore, the richer any man is, vnleſſe he pray more, and bewaile his ſinnes more, and think more of his latter end, the worſe he is, and if God doe not croſſe him more than others; he will pray leſſe than others.

Wherefore vnleſſe his wealth be allayed by more pinching afflictions, and then who would wiſh it?1 Hindering. he cannot but be a greater ſinner than other men. And ſay hee be Gods childe, yet hee growes farre ſlower in grace: others profite more at one ſermon than he at ten; others make more feruent prayers, and hauehave more holy p. 131meditations in a monethmonth, than he in a year; and thinke more of heauen in a day, than hee in a monethmonth; ſo that Chriſt may well call riches the thornes that do euen choke the word, and therefore they doe alſo make the way to Heauen harder.1. Grace The ſame meanes that drawes poorer men to ſaluation, will not doe him: hardly can a rich man goe to heauen, it is as thicke clay in his iourney, that makes a man goe ſoftly. Not many rich men are ſaued, ſaith Paul. And how hard it is for him that hath riches to enter into heauen? ſaith he that cannot lye or be deceiued. Now let them goe and boaſt of their happineſſe, that makes them more proud, ſecure, and licentious than other men, and makes the way of grace, and the way of life to bee much more difficult and tedious to them than other men; and who would bee ſo greedy of that which the more hee hath, the leſſe vertuous hee ſhall be, if hee bee not more afflicted, and ſhall finde it more difficult to be ſaued: wherefore if any of you hauehave doated on wealth heretofore, let him ſeriouſly conſider and ponder vponupon this, how fickle it is, how little good p. 132it can doe, how much hurt it will doe; and I aſſure my ſelfe and him too, hee ſhall ſoone grow leſſe in louelove with it, if hee will be led by reaſon and truth, not by faſhion and opinion.Concluſion of all. And thus Brethren I hauehave according as I was able, ſhewed you what couetouſneſſe is, the cauſes, effects, ſignes, and remedies. Try your ſelues by this deſcription and theſe ſignes, fright your ſelues from it by theſe cauſes and effects, and heale your ſelues of it by theſe remedyes. Suffer your ſoules to be wrought vponupon, and let the ſucceſſe of your hearing be good, you are neerer damnation by this Sermon, if you mend not the fault reproued, neerer ſaluation, if you will take warning: let not the word be a ſauour of death to any of you. It comes to my minde, what is ſaide in the Goſpell, when Chriſt had ſpoken againſt couetouſneſſe, the Phariſes that were couetous heard theſe things and they laughed him to ſcorne, as if hee had diſgraced couetouſneſſe onelyonly becauſe hee wanted wealth. If theſe ſpeeches finde no better effects, how ill hauehave wee beſtowed our time? Be not as bad as Phariſes, I beſeech p. 133you, contemne not the ſpeaker, deride not the word of God, but heare it, beleeue it, practiſe it, condemne the ſinne, leaue the fault, beware of couetouſneſſe, and be that which no couetous man can be, true Chriſtians, and true bleſſed men: which God graunt for his Sonnes ſake Chriſt Ieſus, to whom with the Father & the holy Ghoſt, be all honour and glory, now and for euer. Amen.

FINIS.

End of the text · William Whately, A Caveat for the Covetous (1609)