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MORBVS EPIDEMICVS, OR The Churles Sicknes. ECCLESIASTES 5.12. There is an euill sickenesse I haue seene vnder the Sunne.
MORBVS EPIDEMICS, OR The Churls Sickness. ECCLESIASTES 5.12. There is an evil sickness I have seen under the Sun.
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A Reuerend opinion (Right Honorable, Right Worshipfull, and beloued in our Lord and Sauiour Iesus Christ) is exacted fiem vs in regard of the Author of these words.
A Reverend opinion (Right Honourable, Right Worshipful, and Beloved in our Lord and Saviour Iesus christ) is exacted fiem us in regard of the Author of these words.
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T'is a King that speakes, a wise, apreaching King, King Solomon the Preacher. Nay, loe! a greater, a wiser then Solomon is here: He was a wise King; the wisest;
it is a King that speaks, a wise, apreaching King, King Solomon the Preacher. Nay, lo! a greater, a Wiser then Solomon is Here: He was a wise King; the Wisest;
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had a wise Spirit giuen him of God. Here's the King, the spirit the God of wisdome himselfe.
had a wise Spirit given him of God. Here's the King, the Spirit the God of Wisdom himself.
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Solomon onely, the Penne-man, who winged with this heauenly spirite, did ouersoare and escape the vaine things which are done vnder the Sun:Solomon only, the Penman, who winged with this heavenly Spirit, did ouersoare and escape the vain things which Are done under the Sun:
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One of which hee here entreates of, and call's it Nalum Infirmum, a sicke ilnesse, or an euil sicknes.
One of which he Here entreats of, and call's it Nalum Infirmum, a sick ilnesse, or an evil sickness.
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There's an euill sicknes I haue seene vnder the Sunne. This Text hath two parts: First, an Assertion, There's an euill sicknesse. Secondly, a Probation, or euidence, and that's double:There's an evil sickness I have seen under the Sun. This Text hath two parts: First, an Assertion, There's an evil sickness. Secondly, a Probation, or evidence, and that's double:
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First, I haue seen't (saies Solomon ) Secondly, the place where. Vnder the Sunne. The Assertion is a Description of Couetousnesse, It's an euill;
First, I have seened (Says Solomon) Secondly, the place where. Under the Sun. The Assertion is a Description of Covetousness, It's an evil;
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it's a sicknesse, and ti's an euill sicknesse.
it's a sickness, and ti's an evil sickness.
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Couetousnesse (sayeth Austine ) is in all things, in euery desire, as of honour, knowledge, &c. and so is term'd the root of all euill:
Covetousness (Saith Augustine) is in all things, in every desire, as of honour, knowledge, etc. and so is termed the root of all evil:
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but more strictly taken, t'is defin'd by the three causes: First, the formall, an immoderate desire; 2. the material riches;
but more strictly taken, It is defined by the three Causes: First, the formal, an immoderate desire; 2. the material riches;
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3. the efficient, a diffidency or distrust in Gods prouidence. Which vice (sayes the Philosopher) consists especially in three things. 1. An ouer-earnest,
3. the efficient, a diffidency or distrust in God's providence. Which vice (Says the Philosopher) consists especially in three things. 1. an over-earnest,
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and couetous desire of getting. 2. A griping and ouercarefull keeping. 3. basenesse and beastlinesse in dispensing.
and covetous desire of getting. 2. A gripping and ouercarefull keeping. 3. baseness and beastliness in dispensing.
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Now though Solomon speake principally of one, or mixtly of two of these;
Now though Solomon speak principally of one, or mixedly of two of these;
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namely, the anguishing Now though Solomon speake principally of one, or mixtly of two of these;
namely, the anguishing Now though Solomon speak principally of one, or mixedly of two of these;
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namely, the anguishing and torturing of the couetous soule, receyuing no ioy in the enioying of his wealth, no quiet or contentment,
namely, the anguishing and torturing of the covetous soul, receiving no joy in the enjoying of his wealth, no quiet or contentment,
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but on the contrary is hurt and endammaged. For so it followes in the verse.
but on the contrary is hurt and endamaged. For so it follows in the verse.
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I haue seene an euill sicknesse, to witte, Riches reserued to the owners thereof, for their euill. I have seen an evil sickness, to wit, Riches reserved to the owners thereof, for their evil.
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Yet since hee speakes in the 15. verse, against this vaine desire in generall, and calles it there by the same name, Anouill sicknes: Therefore I purpose to discourse of the wordes,
Yet since he speaks in the 15. verse, against this vain desire in general, and calls it there by the same name, Anouill sickness: Therefore I purpose to discourse of the words,
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as a generall description of this sinne. And indeed I may discourse and handle it at my pleasure, but to small purpose.
as a general description of this sin. And indeed I may discourse and handle it At my pleasure, but to small purpose.
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For what should this assemblie heare of couetousnesse? Is this a fitte Text for the Assises? I might haue kept this Sermon for the Citie, among Tradesmen and Vsurers:
For what should this assembly hear of covetousness? Is this a fit Text for the Assizes? I might have kept this Sermon for the city, among Tradesmen and Usurers:
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But I will rest a while, and shew you the fitnesse of such a Theme for this time, place, and persons.
But I will rest a while, and show you the fitness of such a Theme for this time, place, and Persons.
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First then I must intreat you to vnderstand and remember (Right Honourable and Christian audience) that Couetousnesse,
First then I must entreat you to understand and Remember (Right Honourable and Christian audience) that Covetousness,
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as it is an immoderate desire of riches, in the interior affectiōs of the soule; so it's opposed to liberality;
as it is an immoderate desire of riches, in the interior affections of the soul; so it's opposed to liberality;
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but as it imports an exorbitant and vnmeet acception, and keeping vp of money: so ti's contrary to Iustice, and in that regarde not vnfitte for the time.
but as it imports an exorbitant and unmeet acception, and keeping up of money: so ti's contrary to justice, and in that regard not unfit for the time.
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Againe, because this sinne is a superfluous loue of hauing riches; it exceedes in two things. First, t'is excessiue in retayning:
Again, Because this sin is a superfluous love of having riches; it exceeds in two things. First, It is excessive in retaining:
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and on this part arises hence an obduration and hardnesse of heart against mercy, when a man turns clemency into vengeance,
and on this part arises hence an obduration and hardness of heart against mercy, when a man turns clemency into vengeance,
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and is not relieuefull to the poore: Secondly, it exceedes in taking, and so it fals two wayes into consideration;
and is not relieuefull to the poor: Secondly, it exceeds in taking, and so it falls two ways into consideration;
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eyther as it is in the affection, and so thence arises anguish, and disquietnesse, superfluous cares and busie distraction. 2. or as it is in the effect:
either as it is in the affection, and so thence arises anguish, and disquietness, superfluous Cares and busy distraction. 2. or as it is in the Effect:
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and thus whiles it couets other mens goods: it vses somtimes force, which belongs to violence;
and thus while it covets other men's goods: it uses sometimes force, which belongs to violence;
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and sometimes craft, which craft if it bee committed in any businesse, then as it respects the things themselues, it is deceipt,
and sometime craft, which craft if it be committed in any business, then as it respects the things themselves, it is deceit,
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but as it concernes the persons, t'is betraying as in Iudas. But be the craft vsed in word onely,
but as it concerns the Persons, It is betraying as in Iudas. But be the craft used in word only,
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then t'is cousonage in a simple and bare word: and if an oath bee added, periuty.
then It is Cousinage in a simple and bore word: and if an oath be added, periuty.
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And all these (saies Gregorie ) are the spawne and brood of Couetousnes.
And all these (Says Gregory) Are the spawn and brood of Covetousness.
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Now wee all know, that these vermine, this generation of Vipers, will bee very busie at euerie Assises, violence and oppression, crafty deceipt, and cousonage, betraying & periury.
Now we all know, that these vermin, this generation of Vipers, will be very busy At every Assizes, violence and oppression, crafty deceit, and Cousinage, betraying & perjury.
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Which being true, I feare me, the cursed damme will likewise finde a roome amongst vs. Especially,
Which being true, I Fear me, the cursed dam will likewise find a room among us Especially,
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if wee call to minde, that Encomion of Basil concerning this sinne, which is (sayes he) the mother and mistresse of all sinne and mischiefe, which commits sacriledge, theft and rapine;
if we call to mind, that Encomion of Basil Concerning this sin, which is (Says he) the mother and mistress of all sin and mischief, which commits sacrilege, theft and rapine;
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makes warres and slaughters, sels and buyes by Simony: askes and receiues wickedly, does commerce and take vsury vniuflly;
makes wars and slaughters, sells and buys by Simony: asks and receives wickedly, does commerce and take Usury vniuflly;
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dealing falsly by craft and cousenage; dissolues couenants, and violates lates oaths, corrupts testimonies, & peruerts iudgement.
dealing falsely by craft and cozenage; dissolves Covenants, and violates lates Oaths, corrupts testimonies, & perverts judgement.
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And to come to examine the present times.
And to come to examine the present times.
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Whats now the reason, that almost halfe the worlde is turn de Inclosers, Vsurers or Banqueroutes, that the common Gaoles haue more poore debtors,
Whats now the reason, that almost half the world is turn de Inclosers, Usurers or Banqueroutes, that the Common Gaols have more poor debtors,
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then desperate fellons? Whats the fountaine of so many suites and law-cases, but onely this eu•ll? Men are sicke of Couetousnesse. Achah would haue Naboths vine-yard.
then desperate felons? Whats the fountain of so many suits and Lawcases, but only this eu•ll? Men Are sick of Covetousness. Achah would have Naboth's vineyard.
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What makes so many periuries and false accusations, but Couetousnesse? In any wrong done to our soule or body, by wounds, by disgrace, or infamy;
What makes so many perjuries and false accusations, but Covetousness? In any wrong done to our soul or body, by wounds, by disgrace, or infamy;
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wee can many times put vp, and be quiet, but the least priuate endamagement is enough to set vs together by the eares.
we can many times put up, and be quiet, but the least private endamagement is enough to Set us together by the ears.
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It our wealth bee impayred but the value of nine pence, oh then our Free-hold is touched:
It our wealth be impaired but the valve of nine pence, o then our Freehold is touched:
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it will beare an action, let him looke to it.
it will bear an actium, let him look to it.
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If once Meum and Tuum (sayeth one) any wrangle for priuate profite, bee on foote,
If once Meum and Tuum (Saith one) any wrangle for private profit, be on foot,
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then we presently bustle, wee ride, runne, crouch, kneele, vse the cappe, the barre, the tongue, the sworde.
then we presently bustle, we ride, run, crouch, kneel, use the cap, the bar, the tongue, the sword.
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Then the young sonne enquires of his olde fathers yeares, and sendes out Form-dons after his death, quarrels with his mothers Ioynture, threatens his brothers with an entayle,
Then the young son enquires of his old Father's Years, and sends out Form-dons After his death, quarrels with his mother's Jointure, threatens his Brother's with an entail,
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and vpon question of Assets abridges his sisters portions.
and upon question of Assets abridges his Sisters portions.
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And therefore it so sittes the time, that if with old Latimer I should cry nothing but Beware of couetousnesse, Beware of Couetousnesse, it would (peraduenture) proue a sufficient preseruatiue against this poyson, which Saint Paul cals:
And Therefore it so sits the time, that if with old Latimer I should cry nothing but Beware of covetousness, Beware of Covetousness, it would (Peradventure) prove a sufficient preservative against this poison, which Saint Paul calls:
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radicent, the roote of all euill: and Solomon heere, an euill sicknesse.radicent, the root of all evil: and Solomon Here, an evil sickness.
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The first part of which Text is (as I tolde you) a description of Couetousnesse;
The First part of which Text is (as I told you) a description of Covetousness;
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and the first part of the Description is, It's an Euil I.
and the First part of the Description is, It's an Evil I.
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Euill properly taken (sayeth the Schoole) and by it selfe, is not any thing created or existing,
Evil properly taken (Saith the School) and by it self, is not any thing created or existing,
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but signifies a meere absence of that good which should be present, and is opposed to good priuatiuely, not positiuely;
but signifies a mere absence of that good which should be present, and is opposed to good privatively, not positively;
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and as in Philosophy t'is double, Naturall and Morall: So in Diuinity there is Malum Culpae, and Malum Sp•••, an euill, which is sinne,
and as in Philosophy It is double, Natural and Moral: So in Divinity there is Malum Culpae, and Malum Sp•••, an evil, which is sin,
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& an euill which is a punishment for sinne. And in both these kinds wee shall finde this sinne to bee an euill.
& an evil which is a punishment for sin. And in both these Kinds we shall find this sin to be an evil.
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First, it's an euill of sinne; a sinnefull euill, an euill full of sinne: nothing more sinnefull.
First, it's an evil of sin; a sinful evil, an evil full of sin: nothing more sinful.
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Anaro nihil scelestius, nihil iniquius quam amare pecc•tiam, Ecclus. 2. T'is the roote, the element, the Metropolis of all sinnes.Anaro nihil scelestius, nihil iniquius quam amare pecc•tiam, Ecclus 2. it is the root, the element, the Metropolis of all Sins.
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All other, as Bribery, Simonie, Vsary, Extortion, Deceit, lyes, Oathes are (sayeth one) Factors for this,
All other, as Bribery, Simony, Vsary, Extortion, Deceit, lies, Oaths Are (Saith one) Factors for this,
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and serue as Porters to fetch and bring her liuing in. A sinne first against God, therefore for bidden to the chiefe men, Leuit. 17.17.
and serve as Porters to fetch and bring her living in. A sin First against God, Therefore for bidden to the chief men, Levites 17.17.
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For the couetous man despises him: Hee blesseth himselfe, and contemneth the Lord, Psal. 10.3. He makes golde his hope, and the wedge of golde his considence.
For the covetous man despises him: He Blesses himself, and contemneth the Lord, Psalm 10.3. He makes gold his hope, and the wedge of gold his confidence.
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T'is flat and plaine Idolatry, Ephes. 5. preferring his coyne before God, as the Gadarenes did their swine before Christ:
it is flat and plain Idolatry, Ephesians 5. preferring his coin before God, as the Gadarenes did their Swine before christ:
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For he holdes it his creator, thinking himselfe made and vndone by it, and his Redeemer and preseruer from depth and danger,
For he holds it his creator, thinking himself made and undone by it, and his Redeemer and preserver from depth and danger,
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and differs from the Idalat•r in this, that where hee hath but one Image, the couetous man hath many Maumets.
and differs from the Idalat•r in this, that where he hath but one Image, the covetous man hath many Maumets.
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A sinne secondly, against our neighbours, Venenum charitatis (sayeth Austirte ) the poyson of charity, doing iniury to so many as hee is able to relieue:
A sin secondly, against our neighbours, Venenum charitatis (Saith Austirte) the poison of charity, doing injury to so many as he is able to relieve:
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making men murderers, lyers and theeues: Marderers: They lay wayte for bloud, and lye priuily for their liues;
making men murderers, liars and thieves: Murderers: They lay wait for blood, and lie privily for their lives;
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such are the wayes of euery one that's greedie of gaine, Prouerb. 1.18. And in Isaiah, 32.6.
such Are the ways of every one that's greedy of gain, Proverb. 1.18. And in Isaiah, 32.6.
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The niggard will speake of niggardnesse, and his heart wil worke iniquity, to doe wickedly,
The niggard will speak of niggardness, and his heart will work iniquity, to do wickedly,
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and speake falsly against the Lord, (there hee is a lyar) to make empty the hungry soule,
and speak falsely against the Lord, (there he is a liar) to make empty the hungry soul,
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and cause the drinke of the thirstie to fayle: there he is a theefe. A sinne euen against common honesty, against friendship, seuering very brethren:
and cause the drink of the thirsty to fail: there he is a thief. A sin even against Common honesty, against friendship, severing very brothers:
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Luk. 13. A sin which as it makes a man monstrous, with such an heart as no man hath, without a bottome:
Luk. 13. A since which as it makes a man monstrous, with such an heart as no man hath, without a bottom:
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so it is monstrous in it selfe, vnnaturall, infinite. Monstrum horrendum ingens, cui lumen ademptum;
so it is monstrous in it self, unnatural, infinite. Monstrum horrendum ingens, cui lumen ademptum;
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wanting the light of reason, and naturall vnderstanding, which sinne if it may admit comparison with any naturall things;
wanting the Light of reason, and natural understanding, which sin if it may admit comparison with any natural things;
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they must bee eyther the two outragious elements (for so t'is violent as fire, seeding on the subiected matter, and at once embracing another;
they must be either the two outrageous elements (for so It is violent as fire, seeding on the subjected matter, and At once embracing Another;
pns32 vmb vbi d dt crd j n2 (c-acp av pn31|vbz j p-acp n1, vvg p-acp dt vvn n1, cc p-acp a-acp vvg j-jn;
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& furious as water, bearing downe all before it like a torrent, or a water-wracke) or else it may be equalled with the deuouring Harpyes,
& furious as water, bearing down all before it like a torrent, or a water-wracke) or Else it may be equaled with the devouring Harpies,
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and birds of prey, that are cruell to all, and therefore affect and select solitarie and vnfrequented places.
and Birds of prey, that Are cruel to all, and Therefore affect and select solitary and unfrequented places.
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I ast of all it is an euill that makes a man euerie beasts fellow, nay, the worst beasts companion:
I ast of all it is an evil that makes a man every beasts fellow, nay, the worst beasts Companion:
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for hee is an horse-leach (sayeth Solomon ) crying, still giue giue;
for he is an horseleech (Saith Solomon) crying, still give give;
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a Moldewarpe, blacke by his wickednes, blind in his ignorance, and so many possessions, so many Mole-hils, in which he buries himselfe by perpetuall anguishing and torturing his owne soule.
a Moldwarp, black by his wickedness, blind in his ignorance, and so many possessions, so many Molehills, in which he buries himself by perpetual anguishing and torturing his own soul.
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Like an Hogge (sayeth Prudentius ) euer rooting, neuer doing good till hee die:
Like an Hog (Saith Prudentius) ever rooting, never doing good till he die:
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and as the Hogge sends one Acorne downe his stomacke, chewes an other, and greedily snatcheth at a third:
and as the Hog sends one Acorn down his stomach, chews an other, and greedily snatches At a third:
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so this Hogge-mans hunger is insatiable.
so this Hogge-mans hunger is insatiable.
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Like a Dogge (sayeth Seneca ) that what euer is cast vnto him, choppes it in whole,
Like a Dog (Saith Senecca) that what ever is cast unto him, chops it in Whole,
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and stands gaping for the next.
and Stands gaping for the next.
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Thus you see it is Malum culpae, and euill of sinne, a sinne impious, vncharitable, dishonest, bloodie, the euish, lying an vnnaturall, monstrous and beastly euill.
Thus you see it is Malum Culpae, and evil of sin, a sin impious, uncharitable, dishonest, bloody, the euish, lying an unnatural, monstrous and beastly evil.
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And not onely thus is it an euill of sinne, but it is also Malum poenae, an euill punishment for sinne:
And not only thus is it an evil of sin, but it is also Malum Poenae, an evil punishment for sin:
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In sese armatus furor: for it is a sinne against a mans selfe, his owne soule and body.In seize Armatus Furor: for it is a sin against a men self, his own soul and body.
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His soule, so sayeth Austin, Amor terrenorum, viscus spiritualium pennarum:
His soul, so Saith Austin, Amor terrenorum, viscus Spiritual pennarum:
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The excessiue loue of earthly things is the birdlime of a mans spirituall feathers, lyming and entangling both the soules wings, her vnderstanding, and her will;
The excessive love of earthly things is the birdlime of a men spiritual Feathers, lyming and entangling both the Souls wings, her understanding, and her will;
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and is therefore noted to bee a spirituall euill, Mark. 7.23. comming from within, and defiling a man, alwayes breeding and begetting a swarme and Hydra, & wheele of cares in his bosome;
and is Therefore noted to be a spiritual evil, Mark. 7.23. coming from within, and defiling a man, always breeding and begetting a swarm and Hydra, & wheel of Cares in his bosom;
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dulling his very heart, and making it like Nabals, hard and heauy as a stone. Against his body:
dulling his very heart, and making it like Nabal's, hard and heavy as a stone. Against his body:
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For the couetous wretch is carefull to rise earely in the morning, to goe late to bed, eating the bread of pensiue carefulnesse:
For the covetous wretch is careful to rise early in the morning, to go late to Bed, eating the bred of pensive carefulness:
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hee tro•s vp and downe to the market, turnes ouer his Kalender, Fit ex Domino Procurator, (sayeth Sencca ) of a Lord and Master, hee becomes a base seruant or a drudge;
he tro•s up and down to the market, turns over his Calendar, Fit ex Domino Procurator, (Saith Seneca) of a Lord and Master, he becomes a base servant or a drudge;
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base and sordide in his apparrell, vsing himselfe to meates, not onely vile, and of no price;
base and sordide in his apparel, using himself to Meats, not only vile, and of no price;
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but euen hard and horrible to bee lookt vpon: defrauding, cousening his owne Genius both of food and rest.
but even hard and horrible to be looked upon: defrauding, cosening his own Genius both of food and rest.
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Surely, to a man that is good in his sight, God giues wisdome and knowledge, and ioy: Surely, to a man that is good in his sighed, God gives Wisdom and knowledge, and joy:
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but to the sinner he giues paine togather and heape vp, Eccles. 2. vlt. So that hee gathers riches, as the Phoenix doth drie stickes to burne her selfe.but to the sinner he gives pain together and heap up, Eccles. 2. Ult. So that he gathers riches, as the Phoenix does dry sticks to burn her self.
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Hee is a meere possessor of wealth:
He is a mere possessor of wealth:
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for his couetous heart keepes the Key of it, and lockes it from his comfortable vse:
for his covetous heart keeps the Key of it, and locks it from his comfortable use:
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He sits by his money, as a sicke man by his meate, & hath no power to take it:
He sits by his money, as a sick man by his meat, & hath no power to take it:
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He couets to couet, labours to labour;
He covets to covet, labours to labour;
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as an Asse, which all day carries treasure, and is much galled and bruised with his burthen,
as an Ass, which all day carries treasure, and is much galled and Bruised with his burden,
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but enioyes no comfort in his carriage:
but enjoys no Comfort in his carriage:
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And therefore Chrysostome compares a couetous man, to a man possest with a Deuill, who is vext and anguished in his body.
And Therefore Chrysostom compares a covetous man, to a man possessed with a devil, who is vexed and anguished in his body.
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So that, if a man will haue but so much care as Peter wished Christ to haue, to be good to himselfe:
So that, if a man will have but so much care as Peter wished christ to have, to be good to himself:
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it will bee cause inough to draw him from this cursed euill, which is not onely an euill of sinne,
it will be cause enough to draw him from this cursed evil, which is not only an evil of sin,
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but an euill punishment for sinne.
but an evil punishment for sin.
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But because many euill and couetous worldlings esteeme themselues notwithstanding all this euill, to bee yet in good estate, and in health;
But Because many evil and covetous worldlings esteem themselves notwithstanding all this evil, to be yet in good estate, and in health;
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it now followes, that wee proue it to bee a sicknesse, and all such men in danger of their soules health: There's an euill sicknes.
it now follows, that we prove it to be a sickness, and all such men in danger of their Souls health: There's an evil sickness.
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The couetous man imagines himselfe a possessor, but himselfe indeed is possest;
The covetous man imagines himself a possessor, but himself indeed is possessed;
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and wee may as truely say, this sicknesse hath the man, as this man the sicknesse.
and we may as truly say, this sickness hath the man, as this man the sickness.
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A disease then it is euen by Tullies confession: Illi morbo qui permanat in venas, & inharet in vi•ceribus, nec erelit potest.
A disease then it is even by Yields Confessi: Illi morbo qui permanat in venas, & inharet in vi•ceribus, nec erelit potest.
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nomen est Auaritia, quae it a mentes hominum asirictas tenet, vt cas nullo modo respirare permittat: Nome est Auaritia, Quae it a mentes hominum asirictas tenet, vt case nullo modo respirare permittat:
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That disease (sayeth hee) which sinks into the veines and bowels, and cannot be drawne thence, giuing a man no time of breathing, is couetousnesse:
That disease (Saith he) which sinks into the Veins and bowels, and cannot be drawn thence, giving a man no time of breathing, is covetousness:
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So that it seemes to bee no acute sicknes, (as Physitians speakes) for foureteene dayes,
So that it seems to be no acute sickness, (as Physicians speaks) for foureteene days,
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but rather a Chronicall disease for longer continuance, and where all other diseases haue commonly foure parts; this hath but two: a beginning and an encrease;
but rather a Chronical disease for longer Continuance, and where all other diseases have commonly foure parts; this hath but two: a beginning and an increase;
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but neyther State, nor Diminution, and therefore in this there is no place left for a NONLATINALPHABET, to bee expected.
but neither State, nor Diminution, and Therefore in this there is no place left for a, to be expected.
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Now as all weakenes and diseases of the body, are from some wickednesse, eyther from some defect in our conception, or disorder in our conuersation;
Now as all weakness and diseases of the body, Are from Some wickedness, either from Some defect in our conception, or disorder in our Conversation;
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so this last giues being and beginning to this of the soule; for it rises vpon a repletion, a suefet, an ouercharging;
so this last gives being and beginning to this of the soul; for it rises upon a repletion, a suefet, an overcharging;
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not caused by the intemperature of the Heauens, or any externall violence.
not caused by the intemperature of the Heavens, or any external violence.
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A repletion not of digestible food, but as if if a man should eate stickes and stones, and fire, and brimstone;
A repletion not of digestible food, but as if if a man should eat sticks and stones, and fire, and brimstone;
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no maruell if they make him sicke: nay it is a dangerous sicknesse, a sickenesse vnto death:
no marvel if they make him sick: nay it is a dangerous sickness, a sickness unto death:
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and if a man bee taken with it, wee may iustly seare his life;
and if a man be taken with it, we may justly sear his life;
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for wee are taught, that he which hates couetousnesse, his dayes shall bee prolonged vpon earth, Prou. 28.16.
for we Are taught, that he which hates covetousness, his days shall be prolonged upon earth, Prou. 28.16.
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And this sinne it hath all the signs and symptomes of a disease; First, vomiting. Hee hath deuoured substance, and shall vomit it, for God shall (bee his Physitian,
And this sin it hath all the Signs and symptoms of a disease; First, vomiting. He hath devoured substance, and shall vomit it, for God shall (bee his physician,
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and purge him, and shall) draw it out of his belly, Iob. 20.15. Secondly, want of sleepe and rest:
and purge him, and shall) draw it out of his belly, Job 20.15. Secondly, want of sleep and rest:
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All his dayes are sorrowe, and his trauell is griese, his heart also takes no rest in the night. Eccles. 2.23. Whose estate is therefore more base, (sayeth Olimpiodoras ) then the most wretched seruants;All his days Are sorrow, and his travel is griese, his heart also Takes no rest in the night. Eccles. 2.23. Whose estate is Therefore more base, (Saith Olimpiodoras) then the most wretched Servants;
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for the couetous mans money which is his Master, will not allow him sleepe.
for the covetous men money which is his Master, will not allow him sleep.
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Hee cannot indeed possibly take any rest, but is euer tumbling & tossing, as King Achab, when desire of Naboths vineyard had once pierced and possest his soule, the Text sayeth, Hee came home heauy and euill apaied, throwes himselfe vpon his bed,
He cannot indeed possibly take any rest, but is ever tumbling & tossing, as King Ahab, when desire of Naboth's vineyard had once pierced and possessed his soul, the Text Saith, He Come home heavy and evil apaid, throws himself upon his Bed,
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and there hee languisheth, and winds himselfe, turnes away his face, and would eate no bread;
and there he Languishes, and winds himself, turns away his face, and would eat no bred;
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for he was maw-sick, stomacke-sicke of couet ousnes. Thirdly, to shew apparantly.
for he was maw-sick, stomach-sick of covet ousnes. Thirdly, to show apparently.
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that couetousnes is a disease, be the dreames of the ••men, who are sicke of it:
that covetousness is a disease, be the dreams of the ••men, who Are sick of it:
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As the hungry man dreames, and be hold hee eateth, and when hee awakes, his soule is empty; As the hungry man dreams, and be hold he Eateth, and when he awakes, his soul is empty;
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or as a thirsty man dreawes, and loe, he is drinking, and when hee awakes, behold hee i• faint, and his soule longs. Isaiah, 29.8.or as a thirsty man dreawes, and lo, he is drinking, and when he awakes, behold he i• faint, and his soul longs. Isaiah, 29.8.
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So (sayeth David ) When these men haue slept their sleepe, and haue awaked, they haue found •othing in their honds:
So (Saith David) When these men have slept their sleep, and have awaked, they have found •othing in their honds:
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And as sicke men are 〈 ◊ 〉 by troubled with fant•sticall and terrible dreams 〈 ◊ 〉 no question but these mens dreames ar• ful• 〈 ◊ 〉 horror and affrightment, still thinking o• th• 〈 ◊ 〉 and robbers, that came to despoyle them of their goods, their gods of siluer and golde:
And as sick men Are 〈 ◊ 〉 by troubled with fant•sticall and terrible dreams 〈 ◊ 〉 no question but these men's dreams ar• ful• 〈 ◊ 〉 horror and affrightment, still thinking o• th• 〈 ◊ 〉 and robbers, that Come to despoil them of their goods, their God's of silver and gold:
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or if theyr dreames, like allusions of the Deuill seeme merrie; yet they are sadde and sorrowfull in the euent and interpretation.
or if their dreams, like allusions of the devil seem merry; yet they Are sad and sorrowful in the event and Interpretation.
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The rich man in the Gospell speaks betwixt sleeping and waking; Soule take thy ease, Thou hast goods layde vp instore for thee, for many yeeres.
The rich man in the Gospel speaks betwixt sleeping and waking; Soul take thy ease, Thou hast goods laid up instore for thee, for many Years.
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This was his dreame, and it was a very fine one, and a merry; but when Christ comes to expound it, you know what hee sayeth:
This was his dream, and it was a very fine one, and a merry; but when christ comes to expound it, you know what he Saith:
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Thou foole, this night wil they fetch thy soule from thee, then whose shall those thinge bee that thou hast gathered together, Luk 12.20.Thou fool, this night will they fetch thy soul from thee, then whose shall those thing be that thou hast gathered together, Luk 12.20.
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Thus you haue heard it proued an euill, and a sicknes: Now put them both together, and you shal find it an euill sicknesse.
Thus you have herd it proved an evil, and a sickness: Now put them both together, and you shall find it an evil sickness.
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For first, it is a Leprosie, a spirituall Leprosie, though it turnde to a reall and a corporall Leprosie in Gehezi; who by Couetousnesse became a Leaper as white as snow, 2 Reg. 5. vlt. And as in the Leper, there is an vniuersall deprauation and corruption of all the humours;
For First, it is a Leprosy, a spiritual Leprosy, though it turned to a real and a corporal Leprosy in Gehazi; who by Covetousness became a Leaper as white as snow, 2 Reg. 5. Ult. And as in the Leper, there is an universal depravation and corruption of all the humours;
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and a generall infection of all his members: so in this sicknes all the humours; that is, all the good affections of his soule are corrupt;
and a general infection of all his members: so in this sickness all the humours; that is, all the good affections of his soul Are corrupt;
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especially, the Humidum radicale, the moysture of his roote and heart; his Charity, that is consumed and dryed away.
especially, the Humidum radical, the moisture of his root and heart; his Charity, that is consumed and dried away.
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Nay, in all the powers and saculties both of soule and body, hee is altogether corrupt, & become abhominable.
Nay, in all the Powers and faculties both of soul and body, he is altogether corrupt, & become abominable.
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Againe it is an euill sicknes:
Again it is an evil sickness:
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for it is a perpetuall inward wasting and Dysentery: and therefore the phrase in Iude, is, that such men are powred out,
for it is a perpetual inward wasting and Dysentery: and Therefore the phrase in Iude, is, that such men Are poured out,
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or cast away by the deceit of Balaam; wages:
or cast away by the deceit of balaam; wages:
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so violent is this euill, so raging is this sickenes, that it makes men dissolute and cast-awayes: It is an euill sickenes.
so violent is this evil, so raging is this sickness, that it makes men dissolute and castaways: It is an evil sickness.
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It is the Spleene: for as that increasing; all other naturall partes decrease;
It is the Spleen: for as that increasing; all other natural parts decrease;
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so the encrease of Couetousnes, is the downefall and decay of all Christian vertues, Liberality, Iustice, Charity, &c. Which swelling couetous Spleene so growes vpon a man, that it hardens it selfe against all soft and supple medicines.
so the increase of Covetousness, is the downfall and decay of all Christian Virtues, Liberality, justice, Charity, etc. Which swelling covetous Spleen so grows upon a man, that it hardens it self against all soft and supple medicines.
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All their gentle pilles will not moue him, ti•l hee come at length to a consumption;
All their gentle pills will not move him, ti•l he come At length to a consumption;
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that hee may say with Dauid, My dayes are like a shadow, and I am withered like grasse. Psal. 102.11. An euill sickenes; for its a Lethargie;
that he may say with David, My days Are like a shadow, and I am withered like grass. Psalm 102.11. an evil sickness; for its a Lethargy;
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a dull and sleepy disease, causing a man to take no true comfort in heauen and heauenly things;
a dull and sleepy disease, causing a man to take no true Comfort in heaven and heavenly things;
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but setting and setling, and rooting his affections on the earth, neuer enioying one dramme or scruple of contentment, alwayes drooping and heauy.
but setting and settling, and rooting his affections on the earth, never enjoying one dram or scruple of contentment, always drooping and heavy.
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For the Diuell hath giuen him such a drousie Opiate, that all their Electuarium Exhilarans cannot rouse him from his Melancholy,
For the devil hath given him such a drowsy Opiate, that all their Electuarium Exhilarans cannot rouse him from his Melancholy,
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nor their Latificans Galem shake him from his dumpes, and make him merry.
nor their Latificans Galem shake him from his dumps, and make him merry.
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It is yet worse, to witte, the Greedy-worme. For the heart set on fire with couetousnesse, cannot bee satisfied or quenched with boughes and wood of riches;
It is yet Worse, to wit, the Greedy-worm. For the heart Set on fire with covetousness, cannot be satisfied or quenched with boughs and wood of riches;
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but onely with the earth of the graue.
but only with the earth of the graven.
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This is Gods punishment (sayeth one) on the couetous heart, that neyther with enough,
This is God's punishment (Saith one) on the covetous heart, that neither with enough,
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nor with too much bee should bee contented.
nor with too much bee should be contented.
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T'is in truth more then the Greedy-worme, t'is the Wolfe, still eating, & yet still keeping the body leane:
it is in truth more then the Greedy-worm, It is the Wolf, still eating, & yet still keeping the body lean:
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T'is past the NONLATINALPHABET and is come to Caninus Appetitus, an l hungrie, a dogged disease, catching at others:
it is passed the and is come to Caninus Appetitus, an l hungry, a dogged disease, catching At Others:
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nay, Lupinus a Woluish disposition, euen dispatching themselves.
nay, Lupinus a Wolvish disposition, even dispatching themselves.
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An euill sicknes: for it is a burning Feuer, and as in that, so in this are commonly gnawing of the stomacke, intollerable thirst, watchings, and many times rauings. A burning Feuer:an evil sickness: for it is a burning Fever, and as in that, so in this Are commonly gnawing of the stomach, intolerable thirst, watchings, and many times ravings. A burning Fever:
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for so (sayeth Bernard ) The insatiable loue of riches, doth farre more heat and torture men,
for so (Saith Bernard) The insatiable love of riches, does Far more heat and torture men,
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then their vse doth coole & refresh them. Saeuior ignibus Actnae, ardens amor scruet habendi (sayeth Boetius ): A right Ague:
then their use does cool & refresh them. Saevior ignibus Actnae, Arden amor scruet habendi (Saith Boethius): A right Ague:
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for the couetous man hath three seuerall sits (sayeth Gregory ) for while hee liues here, he burnes twice, in the hote concupiscence,
for the covetous man hath three several sits (Saith Gregory) for while he lives Here, he burns twice, in the hight concupiscence,
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and in the manifold care of getting and keeping his wealth; Et post modum ardebit in Gehen•a;
and in the manifold care of getting and keeping his wealth; Et post modum ardebit in Gehen•a;
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and shall burne afterwards in hell fire:
and shall burn afterwards in hell fire:
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there is like to be his forest fitte, when he shall haue both an hote and a colde fitte,
there is like to be his forest fit, when he shall have both an hight and a cold fit,
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when hee shall both extreamely burne till he cry againe. There shall be weeping sayeth our Sauiour, when hee shall bee colde extreamely:
when he shall both extremely burn till he cry again. There shall be weeping Saith our Saviour, when he shall be cold extremely:
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for There shall bee gnashing of teeth: And of this Feuer let him neuer hope for recouery;
for There shall be gnashing of teeth: And of this Fever let him never hope for recovery;
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It will then turne to a perfect Quotidian Ague for euery day, nay for euer, and a day. An euill sicknes.
It will then turn to a perfect Quotidian Ague for every day, nay for ever, and a day. an evil sickness.
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For it is indeed a madnesse, which commonly brings with it Debility and weakenes of the heade, watchings, thoughts, fancies, rauenous appetite, & hollow eyes:
For it is indeed a madness, which commonly brings with it Debility and weakness of the head, watchings, thoughts, fancies, ravenous appetite, & hollow eyes:
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And as mad men are wont to conceiue strange things of themselues, that they bee Kings or great men:
And as mad men Are wont to conceive strange things of themselves, that they be Kings or great men:
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so those which are tainted with this malady, doe imagine many goodly matters;
so those which Are tainted with this malady, do imagine many goodly matters;
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making their riches a strong City, and an high wall in their imagination (saveth Solomon ) Prou. 18.11. An euill sicknes, nay worse then vsually euill; T'is the plague:
making their riches a strong city, and an high wall in their imagination (Saveth Solomon) Prou. 18.11. an evil sickness, nay Worse then usually evil; it is the plague:
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And therefore as the ghost of Hector, in the fire of Troy, cryed out to Aeneas: Heu fuge Nate Ded, teque his eripe stammis, Flie thou sonne of a goddesse from amidst these flames.
And Therefore as the ghost of Hector, in the fire of Troy, cried out to Aeneas: Heu fuge Nate Dead, teque his eripe stammis, Fly thou son of a goddess from amid these flames.
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So the Apostle S. Paul, hauing called the desire of money, the roote of all euill, addes in the next place:
So the Apostle S. Paul, having called the desire of money, the root of all evil, adds in the next place:
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But ò thou man of God flie these things, Fuge Nate Deo, Thou childe of God, she these things;But ò thou man of God fly these things, Fuge Nate God, Thou child of God, she these things;
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flie from this mischieuous desire, as from an infection:
fly from this mischievous desire, as from an infection:
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Per mare ▪ per saxa, & therefore our Sauiour giuing warning to shun this plague sayeth, Take heede of it Take heede of it, as an euill: Per mare ▪ per Rock, & Therefore our Saviour giving warning to shun this plague Saith, Take heed of it Take heed of it, as an evil:
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Beware of it as a sicknes: Take heed and beware of it at an Euill sicknesse.
Beware of it as a sickness: Take heed and beware of it At an Evil sickness.
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Take heede and beware of Couetousnes, Luk. 13.1.Take heed and beware of Covetousness, Luk. 13.1.
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And we shall finde that this plaguy couetous mans company and breath are infectious, to eate and drinke with him dangerous:
And we shall find that this plaguy covetous men company and breath Are infectious, to eat and drink with him dangerous:
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Eate thou not the bread of him that hath an euill eye, neyther desire thou his dainty meare:
Eat thou not the bred of him that hath an evil eye, neither desire thou his dainty mere:
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for as though hee thought in his heart, so hee will say vnto thee, Eate and drinke,
for as though he Thought in his heart, so he will say unto thee, Eat and drink,
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but his heart is not with thee: Thou shalt vomite the morsels thou hast eaten, &c. Prou. 23.6.7.8.
but his heart is not with thee: Thou shalt vomit the morsels thou hast eaten, etc. Prou. 23.6.7.8.
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And to conclude, as men infected with the plague, are kept vp by others:
And to conclude, as men infected with the plague, Are kept up by Others:
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so these men do keepe and hurdle vp themselues, hauing indeed the marks and tokens of Gods wrath in then flesh to be seene (as Saint Iames sayeth) Your golde and siluer is rusty,
so these men do keep and hurdle up themselves, having indeed the marks and tokens of God's wrath in then Flesh to be seen (as Saint James Saith) Your gold and silver is rusty,
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and the rust thereof shall bee a witnesse against you:
and the rust thereof shall be a witness against you:
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It shall feed vpon your flesh like fire.) And to whom wee may well say,
It shall feed upon your Flesh like fire.) And to whom we may well say,
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as to men in that case: Lord haue mercy vpon them.
as to men in that case: Lord have mercy upon them.
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Last of all, it is worthily intituled an Euill sickenes: because it is a sicknes and disease incurable.
Last of all, it is worthily entitled an Evil sickness: Because it is a sickness and disease incurable.
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So the Philosopher in his Ethicks cals it Malum insanabile: and therefore is it incurable,
So the Philosopher in his Ethics calls it Malum insanabile: and Therefore is it incurable,
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because th•se men being sicke, are notwithstanding vnwilling to bee eased, when that's the first part of health (sayeth Sencca ) V•lle sanari: to wish for cure.
Because th•se men being sick, Are notwithstanding unwilling to be eased, when that's the First part of health (Saith Seneca) V•lle sanari: to wish for cure.
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And Saint Austin, Ipse sibi denegat curam, qui suam Medico non publicat causam: Which the couetous man will not.
And Saint Austin, Ipse sibi denegat curam, qui suam Medico non publicat Causam: Which the covetous man will not.
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He cannot abide any wholesome prescriptions, and vnlesse you will minister vnto him Vnguentum aureum, or Electuarium de Gemmis, hee will none of your Physicke: Wee may see it exemplified.
He cannot abide any wholesome prescriptions, and unless you will minister unto him Unguentum Aureum, or Electuarium de Gemis, he will none of your Physic: we may see it exemplified.
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The young man in the Gospell, who (as with a Tympanie) was swollen and growne bigge with great possessions:
The young man in the Gospel, who (as with a Tympany) was swollen and grown big with great possessions:
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Our Sauiour would haue purged him throughly: Goe and sell all: but he would none.
Our Saviour would have purged him thoroughly: Go and fell all: but he would none.
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Such a plague is this euill, such a madnesse, such a burning Feuer, such a Greedyworm, such a Lethargy, such a Spleenfull Consumption,
Such a plague is this evil, such a madness, such a burning Fever, such a Greedyworm, such a Lethargy, such a Spleenful Consumption,
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and so contagious a Leprosie, that there is no meanes to redresse or remedy the same,
and so contagious a Leprosy, that there is no means to redress or remedy the same,
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vnlesse these sicke Lepers (like him in the Gospell) will fall downe at the feet of Christ Iesus, and cry vnto him:
unless these sick Lepers (like him in the Gospel) will fallen down At the feet of christ Iesus, and cry unto him:
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Lord, if thou wilt, thou canst make mee cleane and whole: for with man (sayeth Christ) it is impossible.Lord, if thou wilt, thou Canst make me clean and Whole: for with man (Saith christ) it is impossible.
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Thus much for the first part of the Text, the Assertion, There's an euill sicknesse. The first part of the Euidence followes, which is, I haue seene it.
Thus much for the First part of the Text, the Assertion, There's an evil sickness. The First part of the Evidence follows, which is, I have seen it.
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In that Solomon the wise King dooth heere report that hee had seene it:
In that Solomon the wise King doth Here report that he had seen it:
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wee may thence deriue this point of doctrine, that for a man to bee couetous is an high point of foolerie:
we may thence derive this point of Doctrine, that for a man to be covetous is an high point of foolery:
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for so hee seemes to infer.
for so he seems to infer.
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I haue seene it, and but seene it, seene it in others, not knowne it in my selfe:I have seen it, and but seen it, seen it in Others, not known it in my self:
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so that the onely seeing, and no more, proues Solomon wise, but more then seeing, seeking,
so that the only seeing, and no more, Proves Solomon wise, but more then seeing, seeking,
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and hoarding vp of wealth, argues men fooles and sots. I, you may call them at your pleasure;
and hoarding up of wealth, argues men Fools and sots. I, you may call them At your pleasure;
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but you cannot proue them so.
but you cannot prove them so.
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No, Why? what greater sign of a foole, then to do a thing for no cause, and to no end.
No, Why? what greater Signen of a fool, then to do a thing for no cause, and to no end.
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The foole (sayeth Solomon ) is wiser in his owne conceit then seuen men that can render a reason. The fool (Saith Solomon) is Wiser in his own conceit then seuen men that can render a reason.
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So that rendering a reason is put for a point of wisdome, which in this point, the couetous man can no point performe.
So that rendering a reason is put for a point of Wisdom, which in this point, the covetous man can no point perform.
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For so sayeth Dauid, Doubtlesse, man walkes as a shade, and disquiets himselfe in vaine, heaping vp riches,
For so Saith David, Doubtless, man walks as a shade, and disquiets himself in vain, heaping up riches,
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and cannot tel who shall gather them, Psal. 39.6. There is no end of his trauell, neyther thinks hee for whom doe I trauell,
and cannot tell who shall gather them, Psalm 39.6. There is no end of his travel, neither thinks he for whom do I travel,
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and defraud my selfe of pleasure. Eccles. 4.8. They labour for nothing: for the winde, as it is afterwards in this Chapter.and defraud my self of pleasure. Eccles. 4.8. They labour for nothing: for the wind, as it is afterwards in this Chapter.
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They conceiue chaffe, and bring forth stubble: Isay. 33.11. Hauing no end in their desire, no end for their desire, no finall cause:
They conceive chaff, and bring forth stubble: Saiah 33.11. Having no end in their desire, no end for their desire, no final cause:
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Onely couetous to hide it, as Achan confessed in Iosua: 7.21. I saw among the spoyles a goodly Babylonish garment, and two hundred shekels of siluer,
Only covetous to hide it, as achan confessed in Iosua: 7.21. I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver,
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and a wedge of gold of fifty shekels weight, and I coueted them, and tooke them, and loe!
and a wedge of gold of fifty shekels weight, and I coveted them, and took them, and lo!
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they lie hid in the midst of my tent.
they lie hid in the midst of my tent.
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Was not this (thinke you) a goodly wisdome? Cannot an Ape or a Iacke-daw doe as much? Againe, is it not an high point of base foolery for a man to sit ouer his earthly trash,
Was not this (think you) a goodly Wisdom? Cannot an Ape or a Jackdaw do as much? Again, is it not an high point of base foolery for a man to fit over his earthly trash,
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like an henne or a brood-goose;
like an hen or a brood-goose;
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and in the meane time to neglect the inward and and spirituall riches of the soule? as though a Noble man or great Personage should trifle out his time in buying pinnes;
and in the mean time to neglect the inward and and spiritual riches of the soul? as though a Noble man or great Personage should trifle out his time in buying pins;
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pinnes? Nay worse, plaine Mucke (sayeth the Scripture) and dung: and therefore the Apostle cals it Filthy Lucre, because alway some dirt cleaues vnto it.
pins? Nay Worse, plain Muck (Saith the Scripture) and dung: and Therefore the Apostle calls it Filthy Lucre, Because always Some dirt cleaves unto it.
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Tirus did build her a strong holde, and heaped vp siluer as the dust, and gold as the mire in the streetes. Zachar. 9.3. Shall not all these take vp a Parable, and a taunting Prouerbe against him, and say, Hoe!
Tyre did built her a strong hold, and heaped up silver as the dust, and gold as the mire in the streets. Zachar 9.3. Shall not all these take up a Parable, and a taunting Proverb against him, and say, Hoe!
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Hee that encreaseth that which is not his: and hee that lades himselfe with thicke Clay. Habac. 2.6.He that increases that which is not his: and he that lades himself with thick Clay. Habakkuk 2.6.
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Furthermore, would any but a foole forget heauen, his true, his new Mansion:
Furthermore, would any but a fool forget heaven, his true, his new Mansion:
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and fall to building, in his Inne, to thinke of furnishing and hanging it with Arras, where he is sure hee cannot continue? For God will but onely blow vpon wealth, and it will melte.
and fallen to building, in his Inn, to think of furnishing and hanging it with Arras, where he is sure he cannot continue? For God will but only blow upon wealth, and it will melt.
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Riches make themselues wings like an Eagle, and flie away: And therefore Christ speaking of Diues, sayeth, Erat, There was a certaine rich man.Riches make themselves wings like an Eagl, and fly away: And Therefore christ speaking of Diues, Saith, Erat, There was a certain rich man.
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Dauid sayeth, Hee saw him spread and flourish like a green Bay-tree: Well? what became of him:David Saith, He saw him spread and flourish like a green Bay tree: Well? what became of him:
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I passed by his place, Et non erat, and hee was not. He was (sayth our Sauiour) and is not.
I passed by his place, Et non erat, and he was not. He was (say our Saviour) and is not.
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I saw him (sayeth Dauid ) and hee was not. Ecce, Behold, Erat, & non erat, He was, and he was not.
I saw him (Saith David) and he was not. Ecce, Behold, Erat, & non erat, He was, and he was not.
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And lastly, for a full proofe of this, wee may compasse our selues with a whole cloud of witnesses.
And lastly, for a full proof of this, we may compass our selves with a Whole cloud of Witnesses.
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Tullie, Nihil tam angusti, tamque parui animi, quam amare pecuniam: Nothing argues so poore and narrow a mind as the loue of money.Tullie, Nihil tam Angusti, tamque parui animi, quam amare pecuniam: Nothing argues so poor and narrow a mind as the love of money.
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The Rich man in Horace confesseth it; Populus me sibilat, The people mocke at mee for a foole; And Solomon implyes it: where he sayth:
The Rich man in Horace Confesses it; Populus me Sibilant, The people mock At me for a fool; And Solomon Implies it: where he say:
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Trauell not too much to bee rich, but •••se from that wisedome: J, for that is a senseles wisdome, no better then folly. Pro. 23.5.Travel not too much to be rich, but •••se from that Wisdom: J, for that is a senseless Wisdom, no better then folly. Pro 23.5.
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They that will bee rich (sayeth S. Paul ) fall into many foolish and noysome lusts,
They that will be rich (Saith S. Paul) fallen into many foolish and noisome Lustiest,
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and in the case of wrangling and going to law hee asketh them.
and in the case of wrangling and going to law he asks them.
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Is there not a wise man amongst 〈 ◊ 〉 But the Prophet Ieremy more plainely.Is there not a wise man among 〈 ◊ 〉 But the Prophet Ieremy more plainly.
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As the Partridge gathers the young which she hath not br•ught fort•:
As the Partridge gathers the young which she hath not br•ught fort•:
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So hee that gets riches, and not by right, shall leaue them in the middest of his dayes;
So he that gets riches, and not by right, shall leave them in the midst of his days;
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•nd at his end shall be a foole, Iam 17.11. Nabals his name, a Churle & a Fool ▪ 1 Sam. 25.23. and as though •t were some Bable-foole:
•nd At his end shall be a fool, Iam 17.11. Nabal's his name, a Churl & a Fool ▪ 1 Sam. 25.23. and as though •t were Some Bable-foole:
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Iob sayeth, Euery man shall •appe their hands and hisse at him out of their place. Iob. •7. 22.Job Saith, Every man shall •appe their hands and hiss At him out of their place. Job •7. 22.
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And as he liues and dyes like a Foole; so hee •hall be buried like an Asse, euen drawne and east out, bidem, ver.
And as he lives and dies like a Fool; so he •hall be buried like an Ass, even drawn and east out, bidem, ver.
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19. And therfore let euery wise man con•ent himselfe with King Solomon heere, to see this e•ill, not to feele it, to see it, and but to see it;
19. And Therefore let every wise man con•ent himself with King Solomon Here, to see this e•ill, not to feel it, to see it, and but to see it;
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to see it in others, not to know it in themselues. The second part of the proofe or euidence is from the place;
to see it in Others, not to know it in themselves. The second part of the proof or evidence is from the place;
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Ʋnder the Sunne. From whence we obserue the Generality of this Sin. T'is MORBVS EPIDEMICVS, euery where vnder the Sun:Ʋnder the Sun. From whence we observe the Generality of this Sin. it is MORBVS EPIDEMICS, every where under the Sun:
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a disease and a plague infecting the whole world; or at least, Maxima pars hominum, morbo iactatur eadem: possessing the greater number.
a disease and a plague infecting the Whole world; or At least, Maxima pars hominum, morbo iactatur Same: possessing the greater number.
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The Prophet saieth all, From the greatest to the least of them: Euery one is giuen to couetousnesse;
The Prophet Saith all, From the greatest to the least of them: Every one is given to covetousness;
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And from the Prophet to the Priest, they all deale falsly. Ierem. 6.13.And from the Prophet to the Priest, they all deal falsely. Jeremiah 6.13.
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And therefore the Wise man saith If any rich man escape it, hee is a blessed man,
And Therefore the Wise man Says If any rich man escape it, he is a blessed man,
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and works wonders in the world: for indeed this sicknes seizes all. All men haue confessed themselues Bondmen thereto:
and works wonders in the world: for indeed this sickness seizes all. All men have confessed themselves Bondmen thereto:
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In Court of Record, Princes, as Saul and Achab: Prophets, as Balaam: Iudges and Rulers, as Foelix: Scribes and Pharisees, young men, women, and shepheards.
In Court of Record, Princes, as Saul and Ahab: prophets, as balaam: Judges and Rulers, as Felix: Scribes and Pharisees, young men, women, and shepherds.
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Such a generall Pragmatique fellow is the couetous man, that hee is for all Companies. He will sometime bee at Court, but not much.
Such a general Pragmatic fellow is the covetous man, that he is for all Companies. He will sometime be At Court, but not much.
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In the Citie he is all one with an Vsurer, or Broker; an Extortioner is his right hand. Nay, in these very astemblies;
In the city he is all one with an Usurer, or Broker; an Extortioner is his right hand. Nay, in these very astemblies;
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hee will sometime bee of the great Inquest:
he will sometime be of the great Inquest:
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sometimes a Plaintiffe pleading in forma pauperis: and which I maruell at, hee is frequent with all sorts of schollers:
sometime a Plaintiff pleading in forma pauperis: and which I marvel At, he is frequent with all sorts of Scholars:
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and with Lawyers in drawing Conveiances, not a quirke escapes him: A r•re Physitian, hee will let blood strangely:
and with Lawyers in drawing Conveyances, not a quirk escapes him: A r•re physician, he will let blood strangely:
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ô hee will plucke and sucke like an Horse-leach: and hee is very well seene in rootes:
o he will pluck and suck like an Horseleech: and he is very well seen in roots:
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for hee hath the root of all rootes, Radicem omnium malorum, Of all Naladies, a true Paracelsian:
for he hath the root of all roots, Radicem omnium malorum, Of all Naladies, a true Paracelsian:
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All in his Alchymie, & extraction, deals with nothing but Minerals, & aurū potabile, and is as faire for the Philosophers stone, as the best of them.
All in his Alchemy, & extraction, deals with nothing but Minerals, & aurū potabile, and is as fair for the Philosophers stone, as the best of them.
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He is a very fierce Sophister & Logician; wresting the premises any way: so he may bring or wring in his conclusion, regardles of either Mood or Figure:
He is a very fierce Sophister & Logician; wresting the premises any Way: so he may bring or wring in his conclusion, regardless of either Mood or Figure:
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and a Musitian, but he neyther obserues time nor rest, full of stops and frets, and idle crotchets;
and a Musician, but he neither observes time nor rest, full of stops and frets, and idle crotchets;
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& in some moods a Grāmarian:
& in Some moods a Grammarian:
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Marry, he is most in the Optatiue moode: his signe is vtinam: and ô si angulus ille proximus accedat qui nunc denormat agellum! wishing euer for new purchases;
Marry, he is most in the Optative mood: his Signen is vtinam: and o si Angle Isle Proximus Accedat qui nunc denormat agellum! wishing ever for new purchases;
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or if he grow so potentiall in the world that hee can passe to the Subiunctiue; that he fall once to ioyne house to house, and land to land:
or if he grow so potential in the world that he can pass to the Subjunctive; that he fallen once to join house to house, and land to land:
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then hee neuer leaues till he fall into the Infinitiue: And yet wee doe not heare all;
then he never leaves till he fallen into the Infinitive: And yet we do not hear all;
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yet wee doe not heare the worst of him: for as before we heard it proued:
yet we do not hear the worst of him: for as before we herd it proved:
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that this sinne makes him a Murderer, a Lyar, and a Theefe:
that this sin makes him a Murderer, a Liar, and a Thief:
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so it is a way to make him also a Coniurer, drawing the Diuell and all within his Circle; It makes him a Iugler;
so it is a Way to make him also a Conjurer, drawing the devil and all within his Circle; It makes him a Juggler;
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a Cheater, a Coyner, a Clipper, a Washer, and last of all, a very Impe and Zame of the Diuell.
a Cheater, a Coiner, a Clipper, a Washer, and last of all, a very Imp and Same of the devil.
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For as he can turne himselfe into an Angell of light, so this his puney can lurke and skulke vnder a light Angell;
For as he can turn himself into an Angel of Light, so this his puny can lurk and skulk under a Light Angel;
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sometimes we may finde him in a crackt Crowne, or a brasse shilling: So that as hee is euery where, so he does mischiefe in all places.
sometime we may find him in a cracked Crown, or a brass shilling: So that as he is every where, so he does mischief in all places.
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Thus you see manie maine Inditements against him;
Thus you see many main Inditements against him;
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and therfore looke to him Iaylour, look to him Iurie; Be wise now therfore and learned, ò you Iudges of the earth, that this generall Malefactor may receyue condigne punishment.
and Therefore look to him Jailer, look to him Jury; Be wise now Therefore and learned, ò you Judges of the earth, that this general Malefactor may receive condign punishment.
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If hee be found guiltie but in some of these matters; you may touch him; but if in the greatest hee be guiltie:
If he be found guilty but in Some of these matters; you may touch him; but if in the greatest he be guilty:
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of bloud, theft, violence, grassation, and oppression of the Poore; you may touch him, and twitch him too:
of blood, theft, violence, grassation, and oppression of the Poor; you may touch him, and twitch him too:
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Trust him no longer, for it is full time he were trussed.
Trust him no longer, for it is full time he were trussed.
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Againe, in this euidence of the place, we haue to obserue the opposition to that place aboue the sūne:
Again, in this evidence of the place, we have to observe the opposition to that place above the sun:
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I haue seen't (sayes Solomon ) vnder the Sunne. For ther's no such thing aboue the Sunne. Theres a God aboue:
I have seened (Says Solomon) under the Sun. For ther's no such thing above the Sun. Theres a God above:
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a bountifull GOD, gratious, and liberall, Rich in grace, abundant and plentifull in mercie. Nay!
a bountiful GOD, gracious, and liberal, Rich in grace, abundant and plentiful in mercy. Nay!
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the Creatures themselues, the starres of heauen are no Nigards, dispensing daylie their light and influence to th'inferiour worlde.
the Creatures themselves, the Stars of heaven Are no Niggards, dispensing daily their Light and influence to inferior world.
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The Sunne, the right Embleme of Liberality, continually shooting forth his glorious beames of Light. Nay:
The Sun, the right Emblem of Liberality, continually shooting forth his glorious beams of Light. Nay:
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yet lower, the Moone, and th'inferiour Planets are not couetous: The three superiour Elements are all free from this euill:
yet lower, the Moon, and inferior Planets Are not covetous: The three superior Elements Are all free from this evil:
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For that Tralucent Fire aboue vs is no deuourer like ours, fowle and foetulent heere below.
For that Tralucent Fire above us is no devourer like ours, fowl and foetulent Here below.
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And if Rich men were so good to theyr emptie Bretheren, (saith one) as the Ayre and water are to other empty things,
And if Rich men were so good to their empty Brethren, (Says one) as the Air and water Are to other empty things,
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as there is no voyde place in the World, So there would be no emptie person in the world.
as there is no void place in the World, So there would be no empty person in the world.
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T'is then thus lowe vnder the Sunne, that it rests onely in the dull and Foggie Element of Earth: for that indeed is Couetous, neuer sayes Hoe: neuer sayes, It is enough:
it is then thus low under the Sun, that it rests only in the dull and Foggy Element of Earth: for that indeed is Covetous, never Says Hoe: never Says, It is enough:
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So then t'is the earthly and muddie minde, which is infected with this sicknes; This disease is onely the Churls Sickenes, no sprightly nature:
So then It is the earthly and muddy mind, which is infected with this sickness; This disease is only the Churls Sickness, no sprightly nature:
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no vertuous or actiue disposition is subiect therevnto.
no virtuous or active disposition is Subject thereunto.
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And giue me leaue (I beseech you, right honourable and Christian Auditors) to follow this Allegorie yet a little;
And give me leave (I beseech you, right honourable and Christian Auditors) to follow this Allegory yet a little;
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because in it, by way of application, I purpose to shut and winde vp this discourse.
Because in it, by Way of application, I purpose to shut and wind up this discourse.
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Ʋnder the Sunne; (The Sunne saith Macrobius ) is the King of Starres: So wee may iustly say of our most gracious King and Soueraigne, that hee is the Sunne amongst men.Ʋnder the Sun; (The Sun Says Macrobius) is the King of Stars: So we may justly say of our most gracious King and Sovereign, that he is the Sun among men.
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Now then yet it holdes good that this disease is vnder the Sunne: For though Couetousnes hath bene prou'd to be Principium malorum, yet t'is not (God bee thank't) malum principis: Though it bee captaine and king of euills,
Now then yet it holds good that this disease is under the Sun: For though Covetousness hath be proved to be Principium malorum, yet It is not (God be thanked) malum principis: Though it be captain and King of evils,
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yet hee's free from it, t'is vnder the Sunne: Next vnder him, and those Noble Staires of honour fix't aboue is your place (right Honourable ) who like those Planetarie bodies doe moue and Circuite about,
yet he's free from it, It is under the Sun: Next under him, and those Noble Stairs of honour fixed above is your place (right Honourable) who like those Planetary bodies do move and Circuit about,
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for the preseruation and good of the whole.
for the preservation and good of the Whole.
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O let not, let not this vile and wicked Infection sticke in you, as it is vnder our gracious King the Sunne, so let it still descend farre beneath your Throne of Iustice:
O let not, let not this vile and wicked Infection stick in you, as it is under our gracious King the Sun, so let it still descend Far beneath your Throne of justice:
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Bee not like those wicked Iudges which Sophonie speakes of, like Wolues in the Euening, that leaue no boanes vntill the Morning:
be not like those wicked Judges which Zephaniah speaks of, like Wolves in the Evening, that leave no bones until the Morning:
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nor like to Samuels sonnes, which turned after Lucre, and took reward, and peruerted iudgement:
nor like to Samuels Sons, which turned After Lucre, and took reward, and perverted judgement:
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nor like to Falix, who lock't to receiue some thing of Paule, but such rather as Moyses elected by Iethroes counsell.
nor like to Felix, who locked to receive Some thing of Paul, but such rather as Moses elected by Jethro's counsel.
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Prouide thou among all the people Men of courage, fearing God, men dealing truely and hating Couetousties, Provide thou among all the people Men of courage, fearing God, men dealing truly and hating Couetousties,
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and appoint such ouer them as rulers. Exod. 18.21. Such indeede are fitte to rule: For a couetous Iudge is but a blind guide:and appoint such over them as Rulers. Exod 18.21. Such indeed Are fit to Rule: For a covetous Judge is but a blind guide:
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For a reward puts out his eyes: it blindes the wise. Deut. 27.17. Nay, it is a thing cleane opposite and contrary to Iustice;
For a reward puts out his eyes: it blinds the wise. Deuteronomy 27.17. Nay, it is a thing clean opposite and contrary to justice;
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as it should seeme by Saint Paules speech;
as it should seem by Saint Paul's speech;
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who, when he had warned Tymothy to flie from Couetousnesse, addes presently, and follow Iustice. Remember that you are here placed in Gods stead;
who, when he had warned Timothy to fly from Covetousness, adds presently, and follow Justice remember that you Are Here placed in God's stead;
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nay, Ipse Dixi. I haue sayde yee are Gods. God changes names with you:
nay, Ipse i have said I have said ye Are God's God changes names with you:
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for as hee is called a iudge by Abraham; so a Iudge is st•led a God by Dauid. Bee then in this like God;
for as he is called a judge by Abraham; so a Judge is st•led a God by David. be then in this like God;
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This euill sicknes is not in him: no, it is Malum Infirmum, an euill of infirmity, of infirme, weake and miserable men.
This evil sickness is not in him: no, it is Malum Infirmum, an evil of infirmity, of infirm, weak and miserable men.
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Thinke vpon this high and godlike function; thinke that the inferior Iustices are in your hands, to frame their consciences; to stirre them to action:
Think upon this high and godlike function; think that the inferior Justices Are in your hands, to frame their Consciences; to stir them to actium:
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And therefore in the name of the Lord take heed, and beware of Couetousnesse.
And Therefore in the name of the Lord take heed, and beware of Covetousness.
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O men of God flie these things, and follow Iustice, &c. Let no cunning shift make offendors slide through your fingers;
O men of God fly these things, and follow justice, etc. Let no cunning shift make offenders slide through your fingers;
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grow not dim n•, or thicke sighted with olde Isaacke, lest you like him bee deceiued in the feeling of Iaacobs hands.
grow not dim n•, or thick sighted with old Isaacke, lest you like him be deceived in the feeling of Iaacobs hands.
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And the better to enforce this duety: Learne (Right Reuerend in the Lord, to auoyde the respect of persons.
And the better to enforce this duty: Learn (Right Reverend in the Lord, to avoid the respect of Persons.
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For obserue what Solomon hath in Prouer. 28.21. To haue respect of persons in iudgement, is not good.
For observe what Solomon hath in Prover 28.21. To have respect of Persons in judgement, is not good.
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Why? For such a man will doe euill, euen for a peece of bread:
Why? For such a man will do evil, even for a piece of bred:
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See a respecter of persons falles presently into this euill disease, this rauenous and dogged appetite;
See a respecter of Persons falls presently into this evil disease, this ravenous and dogged appetite;
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that hee will snap at a Crust, do euill euen for a peece of bread. Shunne then wickednesse;
that he will snap At a Crust, do evil even for a piece of bred. Shun then wickedness;
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for it is not good to haue any respect of persons in iudgement: Hee thus sayeth to the wicked, thou art righteous;
for it is not good to have any respect of Persons in judgement: He thus Saith to the wicked, thou art righteous;
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him shall the people curse, and the multitude shall abhorre him, and follow Iustice:
him shall the people curse, and the multitude shall abhor him, and follow justice:
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For hee that walkes in Iustice, and speakes righteous things refusing gaine of oppression, shaking his hands from taking of gifts, stopping his eares from hearing of blood,
For he that walks in justice, and speaks righteous things refusing gain of oppression, shaking his hands from taking of Gifts, stopping his ears from hearing of blood,
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and shutting his eyes from seeing of euill, he shall dwell on high;
and shutting his eyes from seeing of evil, he shall dwell on high;
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his defence shall bee the munition of rocks, bread shal be giuē him, & his waters shal be sure. Isa. 33.15.16. Giue not the people cause to take vp the complaint of the Prophet;
his defence shall be the munition of Rocks, bred shall be given him, & his waters shall be sure. Isaiah 33.15.16. Give not the people cause to take up the complaint of the Prophet;
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Iudgement is turned backeward, and Iustice stands farre off, Trueth is fallen in the streetes, and equitie cannot enter: Judgement is turned backward, and justice Stands Far off, Truth is fallen in the streets, and equity cannot enter:
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but rather affoorde them cause to say with Solomon: I haue seene vnder the Sunne, the place of iudgement, where was iniquity,
but rather afford them cause to say with Solomon: I have seen under the Sun, the place of judgement, where was iniquity,
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and the place of Iustice? where was wickednesse? And that this contagion may yet descend lower.
and the place of justice? where was wickedness? And that this contagion may yet descend lower.
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Let not the Iustices and Gentlemen suffer themselues to be tainted:
Let not the Justices and Gentlemen suffer themselves to be tainted:
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Let not them fall into a violent grassation, and grinding of the poore, racking and cramping,
Let not them fallen into a violent grassation, and grinding of the poor, racking and cramping,
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and squeesing their poore tenants, like the cruell Nero, Hoe agamus, ne quis quicquam habeat:
and squeezing their poor tenants, like the cruel Nero, Hoe agamus, ne quis quicquam habeat:
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Let vs looke to this one thing, that no man haue any thing, falling vpon the poore like a tempest or a whirlewinde, leauing nought behind it.
Let us look to this one thing, that no man have any thing, falling upon the poor like a tempest or a whirlwind, leaving nought behind it.
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And you the sage and prudent Lawyers, beware of this sickenesse, take heed of tipping your tongue with siluer,
And you the sage and prudent Lawyers, beware of this sickness, take heed of tipping your tongue with silver,
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or rowling it in golden eloquence. You are stiled by one of Gods own names, Councellour:
or rolling it in golden eloquence. You Are styled by one of God's own names, Counselor:
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Learne then to resemble him in Nature, scorning this base and earthly disease of couetousnesse. As for D uines, I hope well, the most part are free from this sickenesse,
Learn then to resemble him in Nature, scorning this base and earthly disease of covetousness. As for WORSER vines, I hope well, the most part Are free from this sickness,
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because it is a foule shame for the soules physition to lye sicke of this vnseemely diseas. One word to the Iurors.
Because it is a foul shame for the Souls Physician to lie sick of this unseemly disease. One word to the Jurors.
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Let nothing (I beseech you) friendship, or fauour; especially, let not couetousnesse hinder your conscience in right verdicts:
Let nothing (I beseech you) friendship, or favour; especially, let not covetousness hinder your conscience in right verdicts:
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neyth•r bee too couetous of your Lords or Landlord 〈 ◊ 〉 •or c•untenance, making him as that common,
neyth•r be too covetous of your lords or Landlord 〈 ◊ 〉 •or c•untenance, making him as that Common,
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yet fearefull saying is) to damne a dozen; but with courage and cleare soule proceed in iudgement.
yet fearful saying is) to damn a dozen; but with courage and clear soul proceed in judgement.
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Last of all, let euery couetous man, of what estate or condition soeuer, that yet remaynes, obdurate and hardned in this sinne of couetousnesse, possessed with this Caco-daemon, this euill spirite, labour by hearty prayer and repentance, in time to escape from the griping fangs and clawes thereof;
Last of all, let every covetous man, of what estate or condition soever, that yet remains, obdurate and hardened in this sin of covetousness, possessed with this Caco-daemon, this evil Spirit, labour by hearty prayer and Repentance, in time to escape from the gripping fangs and claws thereof;
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remembring that great and generall Assises, when wee shall all appeare (as the Apostle speaketh) before the Tribunall seate of Christ, to receyue our doome;
remembering that great and general Assizes, when we shall all appear (as the Apostle speaks) before the Tribunal seat of christ, to receive our doom;
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whose iudgement no writ of error can reuerse, nor any attaint vndoe his verdict.
whose judgement no writ of error can reverse, nor any attaint undo his verdict.
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At which time all cruell and couetous oppressors shall stand enuironed with those poore Orphans and Widdowes, whom they vniustly rooted out,
At which time all cruel and covetous Oppressors's shall stand environed with those poor Orphans and Widow's, whom they unjustly rooted out,
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and solde for shooes, now rising vp to accuse them: the iudge of heauen and earth;
and sold for shoes, now rising up to accuse them: the judge of heaven and earth;
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the Lord chiefe Iustice of all the world ouer them:
the Lord chief justice of all the world over them:
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hell gaping vnder them, when all their Pettyfoggers, that now swarme, will get them out of fight;
hell gaping under them, when all their Pettyfoggers, that now swarm, will get them out of fight;
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when no Councellor or Aduocate will dare to open his mouth and plead for them:
when no Councillor or Advocate will Dare to open his Mouth and plead for them:
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though they would giue him double and treble fees, when his owne conscience shall bee a thousand clamouro•s witnesses to depose against him.
though they would give him double and triple fees, when his own conscience shall be a thousand clamouro•s Witnesses to depose against him.
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In what a fearefull estate will this man bee then, who now goes on boldly, committing daily this wickednesse in the face of heauen,
In what a fearful estate will this man be then, who now Goes on boldly, committing daily this wickedness in the face of heaven,
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and vnder the Sunne? Surely, hee shall then wish himselfe vnder the earth, and cry to the mountaines to fall downe and couer him.
and under the Sun? Surely, he shall then wish himself under the earth, and cry to the Mountains to fallen down and cover him.
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I dare not longer presume vpon your patience:
I Dare not longer presume upon your patience:
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onely if this which I haue already spoken seeme tedious, I may in in some sort, pleade excuse from the nature of this euill sickenesse, whereof I haue discoursed;
only if this which I have already spoken seem tedious, I may in in Some sort, plead excuse from the nature of this evil sickness, whereof I have discoursed;
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it being infinite in it selfe, and without end, hath drawn mee likewise to bee a little couetous of the time,
it being infinite in it self, and without end, hath drawn me likewise to be a little covetous of the time,
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and suffered mee no sooner to make an end.
and suffered me no sooner to make an end.
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To Ged Almighty, onely wise, the blessed Father, Sonne and holy Spirite, bee all prayse and glory both now and for euermore. Amen. Gloria Deo in excelsit. FINIS.To Ged Almighty, only wise, the blessed Father, Son and holy Spirit, be all praise and glory both now and for evermore. Amen. Gloria God in excelsit. FINIS.
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