The Arraignment of Covetousness and Ambition, Chapter 12 – Title page 2
CHAP. 12.
O The unsufferable knavery, and wickednesse of such Lawyers; were I able to tell it you, (For to me Law latine (a kind of Canting) is more irksome; then either Irish, or Welch,) They will sell both their speech and Silence, their Clients Causes, their own consciences and soules. While the golden stream runneth, the Mill grindeth: when that spring is dry, they advise them to put it to Compremise, and let their Neighbours end it. The fooles might have done so before, saved so much money, and shewed themselves Christians. 1 Cor. 6.5. to 9. For a Christian indeed, is like him that said to a Lawyer, offering to right his wrongs, and revenge him of his adversary by Law: I am resolved rather to bear with patience, an hail shower of injuries; then seek shelter at such a Thicket, where the Brambles shall pluck off my fleece; and do me more hurt by scratching, and tearing; then the storm would have done by hailing. I care not for that Physick, where the remedy is worse then the disease.
And yet abundance of men (as if they were bereaved of their very senses,) are more eager to cast away their money, then Lawyers are to catch it: being like so many Fishes, that will contend for a Crum; which falls into the water. Nor will they ever give over, untill an empty purse parteth the fray. Yea they will spend their goods, lives, fortunes, friends, and undo one another to in rich an Harpie Advocate: that preyes upon them both. Or some Corrupt Iudge; that is like the Kite in AEsop: which when the Mouse, and Frog fought, carried them both away. Which made one Lawyer build an Hospital for Fooles, and Mad-men, saying: of such I gat my means, and to such will I give it. And generally, Lawyers get the greatest Estates (if not the devil and all) of any men in the Land. They are like the Butlers box, which is sure to get, though all the gamesters lose. And it were good these earthen boxes were broken: that their goods got by bribery, wresting the Law, and delaying of suits; might be brought within a Premunire, and they made to disgorge themselves. As a Fox, which goeth lank into the Henroost at a little hole: when he hath well fed, is forced to disgorge himself before he can come forth again. Or that they were hanged up, as Galeaze Duke of Millain, caused a Lawyer to be served, for delaying a Suit against a manifest and clear debt. Or rather, that the whole Number of such Lawyers might be pitcht over the bar; and turned out of Courts, without hope of ever returning. And happy it were for the Nation: for were this course taken, and all contentious Sutes spued out, as the surfeit of Courts; it would fare with us, as it did with Constantinople when Bazil was Emperour; who coming to the Iudgement seat, found neither plaintiffe to accuse, nor defendant to answer for want of suites depending. Or as it did in our Chancery, when Sir Thomas Moor sate there as Iudge: who made such quick dispatch in hearing causes; that after two years and an half; having one day heard and dispatcht the first cause; calling for the next: answer was made, that there was no more causes to be heard. As is there upon record, still to be seen. It were well for England, if it had more Sir Thomas Moores: whom all the riches in the world could not draw, to do the least peece of injustice. As is recorded of Ep…minondas. And yet what should hinder? for now great men may be honest if they will; without hazarding their heads, to the will of a wicked Tyrant.
At Fez in Africk, they have neither Lawyers, nor Advocates: but if there be any controversies among them: both parties Plaintiffe, and Defendant with their witnesses come to their Alfakins, or Chief Iudge; and at once without any further appeal… or delayes; the Cause is heard and ended. But what multitudes? what millions of Lawyers, Attorneyes, Advocates, Sollicitors, Paerrators, Petty-foggers, have we, when there are six thousand Attorneyes, in the Court of Common Pleas; as some Writers affirm. And how far are we from being blest, with such quick dispatch in our Suits, Or trying Causes at so cheap a rate. Certainly this would be lookt into, and some way redrest.
And so you have a twentieth part of The Covetous, Cormorants, Character for a taste, or pattern: The other Nineteen, when it shall please the Stationer. OnelyOnly, to this small cantle or scantling of his Discovery: take the like Fragment, tending to his Recovery: in
The Copy of a Letter, writ to a Factor in Forraign parts: who ill discharged the trust, and confidence of his deserving Master.
Kind Sir,
WEre there no other ground of my writing, this were enough: I have a publick spirit, and love to do good offices; though I should purchase ill will for my pains. But the lively resemblance of my self, which I once saw in you, your making choyce (as I supposed) of those true riches, that being once had, can never be lost. And your offering to my view those lines of a rare Author (which did not a little pleasure me) propound themselves to me, as a great ingagement. Besides my love too, and hopes of you formerly were not greater, then is now my fear. And possible it is, I may prove another Photion unto you, who when a friend of his would have cast himself away, suffered him not, saying; I was made thy friend to this purpose. So you have my Apology; or if you shall further ask why I take this pains? turn to Levit. 19.17. Heb. 3.13. and you have there both my answer and warrant.
You cannot think much, that Mr. N. should acquaint me (of all others) with what Monies you have long ought him; and how little conscience you make of paying thereof.
But that you should so use so good a Master; to whom also you were once bound by Oath (if you remember) moves wonder in me to astonishment.
To do unto others, as you would have others do unto you, is a point agreed upon by all, even infidels that expect not another life; nor once dream that they have immortal soules. And I need not ask any more, then that you would ask your own conscience, whether you would be so dealt withall? But here what I shall speak to you from the mouth of God.
I grant the case is common with Atheists, who believe not that there is a God, a Heaven, a Hell, a day of judgment: nor that every man shall be rewarded according to his deeds, be they good or evil. But that you should manifest your self to be such an one, makes me to cry out, O the depth!
Good sir, bethink your self, for there is not a more infallible Character of a wicked man, in all the Book of God. The wicked borroweth, but payeth not again, Psal. 37.21. As for a good man, he breaks not his promise, though he be damnified by the performance, Psal. 15.4. You cannot be ignorant, that with what measure ye mete to others here, God will measure it to you again hereafter, Matth. 7.2. That the Law of God, under the penalty of his curse, requireth to restore whatsoever hath been committed to you in trust, Levit. 6.2, 3. Numb. 5.6, 7, 8. Nor that there is a flying Roll, a winged curse for him that gets riches by robbery, and oppression: that shall not only pursue him, but even enter into his house, and consume it with the timber thereof, and the stones thereof, Zach. 5.3, 4. of which I might heap up instances. As O the multitude of examples of those, that have miserably perished for their falshood, and perfidiousnesse, in betraying the trust that they have undertaken. And this you may boldly build upon; There is no fruit, but shame and death to be gathered from the forbidden Tree, whatsoever Satan may seem to promise.
Nor is it alwayes the lot of those, that care not how they get wealth, to become rich, Eccl. 9.11. For get men never so much, without Gods blessing, even all their getting of great wages, is but putting money into a bag with holes, as the Prophet Haggai speaks, Hag. 1.6. much more, he that getteth riches, and not by right, Jer. 17.11. Except the Lord build the house, they labour in vain that build it. It is in vain to rise early, and lye down late, and eat the bread of carefulnesse, Psal. 127.1, 2. 'Tis onelyonly the blessing of the Lord, that maketh rich, Prov. 10.22. Yea, have not you found it so? I dare say, reckon from that very hour, wherein you first resolved to cozen, (if ever you so resolved) and you will find, that you never since prospered.
Or in case he that resolves to be evill, making no conscience how he comes by his riches, so he have them; have his hearts desire: his riches prove but the aggravations of his sin, and additions to judgment. For God doth not onelyonly withdraw his blessing from, but even send his curse with the riches he bestowes; so that it becomes their bane. He gives it them in wrath, and for their hurt: as he did a King, and Quailes to the Israelites; for which see Hos. 13.11. Mal. 2.2. Psal. 69.22. Eccl. 5.13. & 8.11, 12. I pray turn to the places, for I cannot stand to amplifie it.
Nor shall he alone fare the worse; for God hath threatned to bring plagues upon the Children, and childrens children of such an one; unto the fourth generation, Exod. 25. and more pa…ticularly, that they shall be vagabonds, and beg their bread; so that none shall extend mercy, or favour unto them, Psal. 109.7. to 17. God will make those Children beggers, for whose sakes the Father hath made many beggers.
Nor is this all, in any degree: For there is no end of plagues to the wicked man, Prov. 24.20. Without paying, or restoring (so far as a man is able) there is no being saved: for as humility is the repentance of pride, abstinence of surfeit, almes of covetousnesse, love of malice: so onelyonly restitution, is the repentance of injustice. And he that dyes before restitution, dyes in his sin; and he that dyes in his sin, cannot be saved. And indeed repentance, without restitution; is as if a Theef should take away your purse, ask your pardon, say hee's sorry for it; but keeps it still: in which case you would say, he did but mock you.
Now what shall it profit a man, to gain the whole world, if he gain Hell with it; and lose both Heaven, and his own soul, Matth. 16.26. What is it to flourish for a time, and perish for ever?
A man would think, that Achan paid dear enough for his goodly Babylonish garment, the two hundred shekels of silver, and his wedge of gold which he coveted, and took away: when He, his Sons, and Daughters, his Oxen, and Asses; his Sheep, and Tent; and all that he had, were stoned with stones, and burnt with fire: if that was all he suffered, Iosh. 7.18. to 26. But to be cast into Hell, to lye for ever in a bed of quenchlesse flames, is a far greater punishment. For the soul of all sufferings, is the sufferings of the soul; and in reason, if Dives be tormented in endlesse flames, for not giving his own goods to them that needed, Luk. 16.21, 23. Matth. 25.41, to 43. What shall become of him, that takes away other mens? If that servant in the Gospel, was bound to an everlasting prison, that onelyonly challenged his own debt; for that he had no pity on his fellow, as his Master had pity on him: whither shall they be cast, that unjustly vex their Neighbours, quarrel for that which is none of theirs, and lay title to another mans propreity? If he shall have judgment without mercy, that shewes not mercy, Jam. 2.13. What shall become of subtraction, and Rapine, Psal. 109.11. Oh the madnesse of men! that cannot be hired to hold their finger for one minute, in the weak flame of a farthing Candle; knowing it so intolerable: and yet for trifles, will plunge themselves body and soul, into those endlesse and everlasting flames of hell fire.
If a King threatens a Malefactor to the Dungeon, to the Rack, to the wheel, his bones tremble, a terrible palsie runs through all his joynts: But let God threaten the unsufferable tortures of burning Topheth; we stand unmoved, undaunted. But be not deceived, God is not mocked, Gal. 6.7. And it is a fearful thing to fall into the hands of the living God; who is a consuming fire, Heb. 12.29.
True, He that maketh gain, blesseth himself, as the Psalmist speaks, Psal. 10.3. Yea, if he can, (I mean the cunning Machevilian, whom the Devil and covetousnesse hath blinded) any way advantage himself, by anothers ruine; and do it politickly: how will he hug himself, and applaud his own wisdome! Hab. 1.13. to the end. But by his leave, he mistakes the greatest folly, for the greatest wisdome: For while he cozens other men of their Estates; Sin and Satan cozens him of his soul, see Iob 20.15. 1 Tim. 6.8, 10. And woful gain it is, that comes with the soules losse. And how can we think those men to have reasonable soules, that esteem money above themselves! That prefer a little base pelf; before God, and their own salvation.
Nor are there any such fooles, as these crafty knaves: For as Austine speaks; If the Holy Ghost term that rich churl in the Gospel a fool, that only laid up his own Goods, Luk. 12.18, 20. find out a name for him that takes away other mens?
These things considered, (viz.) the curse of God here, both upon the party, and his posterity: and the eternal wrath of God hereafter; together with the folly and madnesse of preferring Earth, yea Hell, to Heaven; time to eternity, the body before the soul; yea, the outward estate, before either soul or body) exempt your self out of the number of those fooles, as little Zacheus did: what you owe, pay it; if you have wronged any man of ought, restore it; though you part with a great part of your Estate. Yea, admit you shall leave your self a begger, do it: for (as you see) there is a necessity of it: Yea, there is wisdom, and gain in it; for when all is done, how to be saved is the best plot: And better it is to cast your evil gotten Goods over-boord, then make shipwrack of Faith, and a good Conscience, read Iob 20. from vers. 5. The Merchant will cast even his Bulloyn into the Sea, to save himself. And he that is troubled with an aking tooth, finds it the best way to pluck it quite out.
Here I might shew you, both from the Word, and a world of instances, that restoring and giving rather then sinning, is the way to grow rich; I mean in pecuniary riches, see Prov. 11.24 & 28.27. Mark 10.29, 30. Mat. 6.33. 2 Cor. 9.6, 9, 10, 11. 2 Chron. 25.9. & 27.6. Deut. 7.13. to 16. & 28.1. to 14. 2 King. 6 25. to Chap. 7. vers. 17. Psal. 34.9, 10. & 37.26, 28. & 112.3. & 37.3, 4, 5. Luke 18.29, 30. Mark 4.24. Hag. 1.2. Chapters, Mal. 3.10, 11, 12.
But I fear least addition in this case, should bring forth substraction: Yea, if this weary you not, its well; for I may conjecture, that time, and the deceitfulnesse of riches have wrought in you a change, since we were first acquainted. Wherefore before I go any further, a question would be asked.
Doth Covetousnesse reign in you? Are you yet bewitcht with the love of money? Is your heart riveted to the Earth? Are you already inslaved to this sin? Do you make Gold your God? and Commodity the stern of your Conscience. For if so, all labour hitherto is lost; and all that can more be said, will be to no purpose: Yea, it is to no more end to admonish you, then to knock at a deaf mans door, or a dead mans grave; and that for sundry reasons.
First, Because, as there is no colours so contrary, as white and black. No elements so disagreeing, as fire and water: so there is nothing so opposite to grace, and conversion, as covetousnesse. And as nothing so alienates a mans love from his vertuous Spouse, as his inordinate affection, to a filthy strumpet: so nothing does so far separate, and dimiuish a mans love to God, and heavenly things: as our inordinate affection to the World, and earthly things. Yea, there is an absolute contrariety, and impossibility between the love of God, and the love of Money: Ye cannot serve God and Riches, Luk. 16.13. All those that doted upon Purchases, and Farmes, and Oxen; with one consent, made light of it, when they were bid to the Lords Supper, Luk. 14.16. to 21. The Gaderens, that so highly prised their Hogs: would not admit Christ within their borders, Luk. 8.37. Iudas that was covetous and loved money, could not love his Master: and therefore sold him. When Demas began to imbrace this present world: he soon forsook Paul, and his soul-saving Sermons, 2 Tim. 4.10.
If a mans affections be downward, his hope and inheritance cannot be above. And they that expect no life after this, will make as much of this as they can.
Secondly, If a covetous man do repent, he must restore what he hath wrongfully gotten, which perhaps may amount to half, or it may be three parts of his Estate at a clap: which to him is as hard, and harsh an injunction, as that of God to Abraham, Gen. 22.2. Sacrifice thy Son, thine onelyonly Son Isaac. Or as that of our Saviours to the young man, Luk. 18.22. Sell all that ever thou hast, and distribute unto the poor: And is there any hope of his yeelding? No, Covetousnesse is idolatry, Ephes. 5.5. Col. 3.5.
And Gold is the covetous mans God: and will he part with his God, a certainty for an uncertainty? No. A godly man, is content to be poor in outward things, because his purchase is all inward: but nothing except the assurance of heavenly things, can make us willing to part with earthly things. Neither can he contemn this life, that knowes not the other: and so long as he keeps the weapon (evil gotten goods) in his wound, and resolves not to pluck it out by restoring: how is it possible he should ever be cured? Whence it is that we shall sooner hear of an hundred Malefactors contrition at the Gallowes; then of one covetous Mizers in his bed. To other sins, Satan tempts a man often: but covetousnesse is a fine, and recovery upon the purchase. Then he is sure of him; as when a Iaylor hath lockt up his Prisoner safe in a Dungeon, he may go play.
Thirdly, Covetous men, are blind to all dangers; deaf to all good instructions: they are besotted with the love of money, as Birds are with their bane. Yea they resolve against their own conversion: The Scribes and Pharisees who were covetous: shut their eyes, stopt their ears, and barrocadoed their hearts against all our Saviour did, or said. Yea, they scoft at his preaching. And of all sorts of sinners, that Christ preached unto: he was never scorned nor mockt but by them; when he preached against Covetousnesse, Luk. 16.14. And well may rich worldlings, scoffe at Christs poor Ministers: when they think themselves as much wiser, as they are richer. And commonly, the cunning Polititian is wiser then his Pastor; or indeed any of his plain dealing Neighbours; by five hundred, if not by five thousand pounds.
These things considered, no wonder that our Saviour expresly affirmeth, that it is easier for a Camel to go through the eye of a needle, then for a rich man (that is, a covetous rich man) to enter into the Kingdom of Heaven, Luk. 18. 25. and the Apostle, That no covetous man can look for any inheritance in the Kingdom of Christ, and of God, Ephes. 5.5. 1 Cor. 6.9, 10.
Secondly, Hence it is, that in all the Word of God, we read not of one that was covetous, but Hypocrites: as Laban, and Nabal, and Iudas, and the rich Fool ▪ and the Pharisees. For though Zacheus (before he met with Christ) knew nothing but to scrape: yet so soon as Christ had changed his heart, all his mind was set upon restoring, and giving, Luk. 19.8. which also was a miracle, like his curing of him that was sick of the dead Palsie, Matth. 9.2. to 7. And Christ did some miracles which none of his Apostles were able to do, Matth. 17.16.
And indeed, it is a sin so damnable, and inconsistent with grace: that of all sins, the children of God have cleared themselves from Covetousnesse, when they would approve their integrity before God and Men. Thus did Samuel, 1 Sam. 12.3. and Ieremiah, Chap. 15.10. and Paul, Act. 20.33. and Iob, Chap. 31.24, 28. and Agar, Prov. 30.8. and David, Psal. 4.6, 7. and Solomon, 1 King. 3.5, 9. and Zacheus, and in fine all that fear God, 1 Cor. 7.30, 31, 32. Their expressions are very remarkable: but I may not stand to repeat them.
We find many acts of deception in the Saints infirmity in those acts: But covetousnesse, that idolatrous sin we find not. Once Noah was drunk with wine, never drunk with the World. Lot was twice incestuous, never covetous. Peter denyed his Master thrice; it was not the love of the World, but rather the fear of the World that brought him to it: for he had denyed the World, before he denyed his Master. Once David was overcome with the flesh, never with the World. Grace may stand with some transient acts of naughtinesse, but never with covetousnesse: those were acts, avarice is an habite.
Covetousnesse is flat idolatry, which makes it out of measure sinful, and more hainous then any other sin, as appears, Col. 3.5. Ephes. 5.5. Iob 31.24, 28. Ier. 17.5. 1 Tim. 6.9, 10. Fornication is a foul sin; but nothing to this: that pollutes the body, but covetousnesse defileth the soul: and the like of other sins. Yea, it is such a sordid, and damnable sin; that it ought not once to be named among Christians, but with detestation, Ephes. 5.3. Nor ought covetous persons to be admitted into Christian society, 1 Cor. 5.11.
Thirdly, From hence it is; that the whole Bible, all the Sermons men hear; yea, the checks of their own consciences, and the motions of Gods Spirit, judgments, mercies, and what else can be named, prove altogether ineffectual. And that there is so small a part of the world, scarce one of an hundred, that runs not a whoring after this Idol: and is not in too great a degree covetous. That from the least, even unto the greatest, every one is given unto covetousnesse, and to deal falsly, Jer. 6.13 & 8.10. (For I may speak it with fear and trembling) where shall we find a just Cato, Rom. 13.7. Where can we meet with a sincere single hearted Nathaniel, in whose spirit there is no guile, Joh. 1.47. where with a Iob, an upright and just man, Job 1.1. Where with a Samuel, that can be acquitted by himself in private, by others in publick, by God in both, 1 Sam. 12.3. where with a Paul, that can say, I have coveted no mans silver nor gold, Acts 20.33. & 24.16. where with one that does unto all others, as he would have others do unto him, as our Saviour requires, Mat. 7.12. Where is a Ionathan, 1 Sam. 23.16, 17. or an Elieze…, Gen. 15.2. to be heard of, that is not troubled at, but can rejoyce in their welfare; by whom themselves are deprived of great honour, and Revenues. O that I could be acquainted with three such men.
And yet Iustice is the mistresse of all vertues; and the truest trial of a good man. For as the Touch-stone tryes Gold, so Gold tryes men: and there is little or no danger of that soul, which will not bite at a golden hook.
Ministers wonder that their Sermons take no better; That among so many Arrowes, none should hit the mark: but God tells us the reason, Ezek. 33. They sit before thee, and hear thy words: but their heart goes after their covetousnesse, vers. 31. O this golden Devil, this Diana hath a world of worshippers: For how to gain, is every mans dream from sun to sun, so long as they have one foot out of the grave. Yea, it destroyes more soules, then all other sins put together, as the Apostle intimates, 1 Tim. 6.10. But were men so wise, as they think themselves: Yea, did they but truly love themselves, and covet to be rich indeed, and not in conceit onelyonly: they would both know and believe, that better is a little with righteousnesse, then great Revenues without equity, Prov. 16.8. And (to omit all that hath been formerly said) that ill gotten goods, lye upon the conscience; as raw meat upon a sick stomack; which will never let a man be well, untill he hath cast it up again by restitution. That sin armes a man against himself; and our peace ever ends with our innocency: That guilt occasions the conscience, many a secret wring; and gives the heart many a sore lash. Or if Satan finds it advantagious, to lull us asleep for a time; yet when death besiegeth the body, he will not fail to beleaguer the soul: and that then there will be more ease in a nest of Hornets, then under the sting of such a tormenting conscience. And certainly, did you know what a good conscience, and the peace of God which passeth all understanding is; you would think it more worth, then all the worlds wealth, multiplyed as many times, as there be sands on the Sea shore, that any thing, that every thing were too small a price for it. That things themselves, are in the invisible world: in the world visible, but their shadowes onelyonly. And that whatsoever wicked men enjoy, it is but as in a dream: that their plenty is but like a drop of pleasure; before a river of sorrow, and displeasure: and whatsoever the godly feel, but as a drop of misery, before a river of mercy and glory. And lastly, That shallow honesty will prove more profitable in the end, then the profound quicksands of craft and policy.
Wherefore let your conversation be without covetousnesse, and be content with that you have (I mean remaining, after you have faithfully, and impartially given to every man his own.) For God hath promised, never to leave nor forsake you, if you will relye upon him, in the use of lawful means onelyonly, Heb. 13.5. And (with which I will conclude,) bethink your self now I beseech you, rather then when it will be too late; when the Drawbridge is takn up, and when it will vex every vein of your heart; that you had no more care of your soul.
R. Y.
London, Printed by I. L. 1653.
The second Part of Philarguromastix.
OR, The Arreignment of Covetousness, and Ambition, in our great and greedy Cormorants. That retard and hinder Reformation, (all whose reaches, are at riches:) that make gold their god; and commodity the stern of their consciences: that hold every thing lawful, if it be gainful: that prefer a little base pelf, before God; and their own salvation: that being fatted with Gods Blessings; do spurn at his Precepts.
The second Impression much inlarged By R. Younge, Florilegus.
Imprimatur, Thomas Gataker.