A Christian Library

CHAP. 3.

MAny an one hath his father unfeathered to warm him, but pride, drunkenness, gamming, &c. plucks them away again so fast, that he soon becomes naked and bare. He is like a barren plot of ground, for let him receive never so much seed and manuring, Sun and showers, he remains ever dry and fruitless, and no marvel, when not only his lewd and vicious courses bring God's curse upon all he hath or takes in hand; but when he and what he hath, is also cursed for his fathers sake. For whereas the Holy Ghost saith of the just man, His seed shall be mighty upon earth, his generation shall be blessed, &c. Psal. 112.2 and many the like, Psal. 103. where God hath promised to bless and reward the children; yea, the children's children for their fathers goodness, verse, 17. Isa. 58.10, 11.12. Psal. 37, 25, 26 & 112.2 to 6. Of which I might give you examples, not a few. The children of Noah were preserved from drowning for their fathers sake, Gen. 7.1. Mephibosheth fares the better for his fathers goodness • : The Kenites for Ie • broes, 1 Sam. 15.6. and that some hundreds of years after their Ancester was dead; Phineas his seed for his 〈◊〉 Numb. 25, 11, 12, 13. Solomon for his father David's sake, 2 Sam. 1. • . Ishmael for Abraham's sake, Gen. 17.20. And all Isarel fared the better for Abraham, Isaac, and Jacob's sake, Deut. 4.37. 1 Kings 11.12. The loving kindness of the Lord, says the Psalmist, endureth forever, and ever, 〈◊〉 them that fear him, and his righteousness upon children's children, Psal. 〈…〉 . Exod. 20.6.

And as God usually blesseth, and rewardeth the children for their fathers goodness, so on the contrary, Exod. 20.5. Eternal payments God uses 〈◊〉 of the persons only, temporary oftentimes of succession as we sue 〈…〉 〈◊〉 third and fourth generation, Exod. 20.5. As for the sin of Haman, his ten 〈◊〉 were hanged, Hester 9.13, 14. And so for Saul's sin, his seven sons were •• kewise hanged, 2 Sam. 21.6. and thus for Achan's sin, all his sons and daughters were stoned to death, and burned with fire by the Commandment of Moses, who was in God's stead, Josh. 7 Yea God hath peremptorily threatened, Psal. 109. that the children of a cruel and unmerciful man, shall be Vagabonds and beg their Bread, and that none shall extend mercy or favor unto them, ver. 7. to 17. God will make those children beggars, for whose sakes the fathers have made so many beggars ; this is a truth which the father will not believe, but as sure as God is just, the Son shall feel. As what common and daily experience have we thereof, had men but the wit to observe it? for hence it is, that riches ill got, shift Masters so often. As rare it is, if the wealth of an Oppressor doth last to the fourth generation, seldom to the second ; for commonly in this case, as the father was the first that raised his house, by his extreme getting and saving, so the son proves the last, in overthrowing his house by excessive spending and lavishing; as Tullius Cicero answered a P • odigal that told him he came of beggarly parents ; for no man when his means is gone, will ever after trust him with a stock to begin the world again ; the case standing with him, as it did with the unjust Steward, who having wasted his masters goods for the time past, could not be trusted with the like for the the time to come ; and whereas hitherto he hath with Esau, rejected the blessing of prosperity, it will be denied him hereafter, though he should seek it with tears : and which is worse then all, if death find him (as is much to be feared) as banquerupt of spiritual, as of Worldly goods, it will send him to an eternal prison: for what can we think of them, that do not only lose crusts and crumbs, which our Savior would have carefully gathered up, John 6.12. but even lavish and wherle away whole patrimonies ; yea, most wickedly spend them in riot, and upon Dice, Drabs, Drunkenness? O the fearful account which these unthrifty Bailiffs will one day have to give up to our great Lord and Master, when he shall call them to a strict reckoning of their talents ! if he was condemned that increased not the sum concredited to him, what then shall become of him that lawlesly and lavishly spends and impaires it? bringing in such a reckoning as this; Item, spent upon my 〈◊〉 pleasures, and pride, forty years, and five hundred or ten thousand pounds &c. let them be in their right senses, they cannot thin that God will take this for a good discharge of their Steward-ships, though the devil may and will make them believe, that Christ will quit all scores between 〈…〉 father and them.

And thus I have made it plain, that want and beggary, is the 〈…〉 parent to riot and prodigality, and that he who when he should not 〈…〉 too much, shall, when he would not, have too littel to spend a 〈…〉 young gulls. I have likewise shown, that what the covetous 〈…〉

As O that the covetous Moule, who is now digging a house in the earth for his posterity, did but fore-see how his Prodigal son will consume wh •• he with so much care and industry hath scraped together; for should he have leave hereafter to come out of hell for an hour, and see it, he would curse this his folly, yea, if possible, it would double the pain of his infernal torment, as it fares with Gnipho the Usurer, who (as Lucian feigneth) lying in hell, lamenteth his miserable estate, that one Rodochares, an incestuous Prodigal, on earth consumed his goods Wastfully, which he by unjust means had scraped together so carefully ; the which seemeth to have some affinity with the word of truth ; why else is Dives being in hell torments, said to lift up his eyes, and to see Abraham a far off and Lazarus in his bosom, parleying so seriously about his brethren, whom he had left behind him? Luke 16▪23▪ &c. Why else doth our Savior say, that the wicked shall gnash their teeth for vexation, when they shall see Abraham, and Isaac, and Jacob in the Kingdom of heaven, and themselves thrust out of doors? Luke 13.28.

But that thou mayst the better foresee, or at least fore-think what will follow, I will show thee thy case in sundry other persons.

Clodius, son to Esophus the Tragedian, spent marvelous great wealth which his father left him. Epicharmus the Athenian, having a large patrimony left him by his parents, consumed it in six days, and all his life time after lived a beggar. Apicius, in banqueting , spent great revenues, left him by his parsimonius father, and then because he would not lead a miserable life, hanged himself. Pericles, Calias, and Nicius, by prodigal lavishing and palpable sensuallity, spent in a short time very great patrimonies, left them by their parents, and when all their means was gone they drank each of them a poisoned potion one to another, and died in the place.

Again, we read that Caligula, in one year of his reign, spent prodigally, sixty seven millions of gold, which Tiberius his Predecessor had gathered together, as Tacitus tells us, and whereas John the 22. left behind him, (as Petrarch reports) two hundred and fifty tun of gold ; insomuch that an odd fellow made this jest of him, Erat Pontifex maximus 〈…〉 tumen maximus. Pope Sixtus Quintus, (called of 〈…〉 by-word, for selling our Kingdom to Philip of Spain, Six 〈◊〉 ,) through his intolerable covetousness, left in his Exchequer five 〈…〉 his succers • r Gregory the fourteenth, wasted four of them in ten 〈…〉

CHAP. 4.

ANd so you have three Chapters, taken out of the prevention of poverty. In God's goodness and England's unthankfulness by the same Author ? I find this ensuing Character of a Prodigal or Loose Libertine : it is in Chapter the 9th. where he is appointed to lead the Troop, of Ignorant, unbelieving, Ingrateful and wicked persons; as Judas led the Soldiers. It begins, and goes on as followeth.

Thou that art Openly profane ; dost so manifestly prove, and profess thyself to be one of those ignorant, unbelieving, ingrateful, and wicked wretches herein concerned: yea, to be one of the children of disobedience whom Satan hath blinded : that in respect of others, I should think it needless to spend time in further proof thereof: yet I would gladly say something to shame thee out of thyself: wherefore briefly thus: Thou art kept by the Devil in a snare, and taken captive of him at his will: he ruleth, and worketh his pleasure in thee, as being thy God and father, and Prince, and Master, 2 Tim. 2.26, Joh. 8.44. and 14.30. 2 Cor. 4.4. Thy odious qualities are these and the like: thou doest banish all civility, and give thyself over to sensuality : and art neither afraid nor ashamed; to let thy wickedest thoughts break forth into actions. Yea, thou thinkest thyself the honester man for it: and boastest thou art none of those dissembling Hypocrites that seem to be what they are not. Thou art a common Drunkard : instead of quenching thy thirst, thou drownest thy senses.

Thou desirest not the reputation of honesty, but of good fellowship : Thou art a continual swearer, and that of bloody oaths. One of our Ruffians, or sons of Belial: who when thou art displeased with others, will 〈◊〉 in thy Makers face, and tear thy Savior's Name in pieces: even swearing away thy part in that blood, which must save thee if ever thou be • st saved. Yea, if thou art never so little provoked, curses with thee, strive for number with oaths, and lewd speeches with both. Thou knowest no other dialect, then roaring, swearing, and banning : and in case thou ar • reproved for it, thou wilt say, We take too much upon us : as C •• ah and his complices twitted Moses, Numb. 16 3. not knowing how strictly God commands, and requires it, Levite. 19.17. Heb. 3.11 2 Tim. 2.25 〈◊〉 3.18 to 22.2 Pet. 2.7, 8 Whence as the Chief Priests answered 〈…〉 is that to us ? so thou wilt blaspheme God, tear Christ in pieces, and 〈…〉 22.1. We are much more bound to help our Neighbor himself, from dropping into the bottomless pit of Hell. And what know we? but we may win our brother, and so save his soul? Matth 18.15. Again, thou art an usual companion of Harlots, thy summum bonum is a Punk : and thou wilt rather burn in Hell, then marry.

Thou art one of those that St. Peter speaks of: thou hast eyes full of adultery, and that cannot cease to sin. Thou gazest upon every fair face; and lustest after every beautiful woman: • hy speech is lewd and obscene: thy discourse scurrility, lascivious thy behavior. Thou art a frequent slanderer of thy Neigbour : an open Sabbath-breaker: Canst boast of sin and mischief, and if need be defend it.

Like the Salamander, thou art never well, but in the fire of contention. And art apt to quarrel, yea, kill a man for every foolish trifle; be it but for the wall, or refusing to pledge thee; as if thy honor were of more worth then thy soul. Yea, the Devil hath so blinded, and bewitched thee: that thou thinkest every wrong, or disgraceful word quarrel just enough, to shed blood, that true valor consists only in a brave revenge and being implacable: that patience is but an argument of baseness ; and therefore thou wilt ra • her suffer a sword in thy bowels, then a lie in thy throat. I confess, thou wilt fight in no quarrel but a bad one, and sooner in thy Mistresses defense, then in thy Makers.

Thou art of a reprobate judgment touching actions and persons : esteeming good evil, and evil good, Prov. 17.15. and 29.27. Isa. 5.20. Thou doest stifle thy conscience, and wouldst force thyself to believe if it were possible, that in case men will not swear, drink drunk, conform to thy lewd customs, and the like, they are over precise ; and to forbear evil, is quarrel sufficient for thee. Thou speakest evil of all, that will not run with thee to the same excess of riot, 1 Pet. 4.4. making them a by-word to the people, Job 17.6. and a song amongst thy fellow Drunkards, Psal. 69. 〈◊〉 . Thou art so desperately wicked, that thou wilt mock thy admonisher, scoff at the means to be saved ; and make thyself merry with thy own damnation.

Instead of hating the evil thou dost, and thyself for doing it; thou 〈…〉 of it, rejoicest in it, boastest of it: yea, pleadest for it, and appla •• ed 〈…〉 self for thy wickedness: God is not in all thy thoughts, except 〈…〉 him, and to spend his days in the Devils service ; And rather 〈…〉 thy pleasure, thou wilt hazard the displeasure of God. Thou doest not 〈◊〉 but art stubborn, and disobedient to thy parents ; a Rioter, &c. If they stand in need of thee; thou wilt not nourish or maintain 〈…〉 they did thee in thy need. Thou takest no care to provide for thy 〈…〉 Thou wilt borrow, or run in debt with everyone; but never carest to pay, or to satisfy any one: except it be thy Hostesse for drink, lest she should never more trust thee.

As good men by their godly admonition, and virtuous example; draw 〈◊〉 they can to Heaven : so by thy subtle allurements, and vicious example, thou drawest all thou • anst to hell. For as if it were too little to damnthy own soul, or as if thine own sins would not press thee deep enough into hell ; thou doest all that possibly thou canst, to entice and enforce others to sin with thee: for thou doest envy, hate, scosf at, nick-name, rail on, and slander the godly; that thou mayest flout them out of their faith, damp, or quench the spirit where thou perceivest it is kindled; discourage them in there way to heaven, to make them ashamed of their holy conversation, and religious course: pull them back to the World, that so thou mayest have their company here in sin, and hereafter in torment.

Thou fearest a Gaol more then thou fearest hell : and standest more upon thy sides smarting, then upon thy soul. Thou regardest more the blasts of men's breath, then the fire of God's wrath : and tremblest more at the thought of a Serjeant or Bailiff, then of Satan, and everlasting perdition. Thou takest encouragement from the Saints falls, and sins of God's people to do the like: when they should serve thee as Sea-marks, to make thee beware. Yea, thou doest most sordidly, take liberty, and encouragement to go on more securely in thy evil courses: because God is merciful and forbears to execute judgment speedily : and to defer thy repentance, because the Thief upon the Cross, was heard at the last hour. Thou wilt boldly do what God forbids ; and yet confidently hope to escape what he threatens.

Thus I could go on, to tell thee a thousand more of these thy wicked thoughts, words, and actions; had I not already done it. But because I would not present my other Readers with Cole-worts twice sod: be persuaded to take view of them, in my other small Tract, entitled, The odious, despicable, and dreadful condition of a Drunkard, drawn to the Life : though indeed even a Tithe of these are sufficient evidences to prove and to make thee confess that thou art in a most damnable condition. But stand thou by, and let the civil Iusticiary, and formal Hypocrue hold up their hands, and hear their charge.

Here ends the Prodigals Character with which I will conclude.

THE PREFACE.

CHAP. I.

N Ow for the better discharge of what I have undertaken, you may please to take notice, that a poor and malancholy man is like a City inf • stead with too Enemies (the one foreign, the other domestic ) which can never enjoy peace and safety, unless the one be kept out, and the other cast out, or which is better, both subdued. The domestic, or in-bred enemy to be cast out is Melancholy ; the foreign foe to be kept out, Is Poverty : of these two I will choose to s • t upon the last first, and the rather, for that this being kept out, or vanquished, the other will the sooner yield, or with more ease • be overcome.

Touching Poverty, (for that error in practice proceeds many times, originally and dangerously from error in judgment; and because a sound mind, and a right understanding of things will much advantage a man in the obtaining and enjoying of a good and happy estate (for the one lays the foundation, as the other raiseth the walls and roof ) and lastly, because this discourse may enrich the soul, settle the heart, and with God's blessing change the will, as well as increase wealth ( an ignorant rich man, being no better than a sheep with a golden fleece ) that so God in all may have the glory▪ I will first show what it 〈◊〉 , and what it is not, to be rich, and then acquaint you h •• of poor you may become rich. As touching the first of these, it is to be observed, that most men are much mistaken in judging who are poor, and who are rich: as strongly persuading themselves, that a man is so much the happier, by how much the more he is wealthier, which is as gross a delusion as possibly can be; for there are some cases, wherein men are never the better for their wealth, and others again, wherein they are much the worse, as thus.

God giveth to every man a stock or portion of this worlds goods (as well as of grace and wisdom) more or less to occupy withal • yea, I persuade myself there are few men, that have not once in their life a golden opportunity offered them, whereby, if they neglect it not, they may live comfortably all their days, and to him who is thankful, and useth the same well, 〈◊〉 to God's glory, and profit of himself and others, he giveth more as to the servant which used his talents well, be doubted them ▪ but to such as are unthankful▪ and abuse the same to their own 〈◊〉 and God's dishonor, or distrustfully • oord it up, he either taketh from them that which he had formerly 〈◊〉 as he took away the •• talent from the servant, which had 〈…〉 outward blessings, without his blessing upon them, and then they w •• better mist then had, and will do them more hurt than good, Eccles. 5.13. Or thirdly, which is worst of all, he bestows riches upon them in wrath, as he gave a King to the Israelites and Quails: of these severally and is order.

Only it will be necessary, that I first give you an account in brief, how sordidly and ingratefully they deal with God, that so you may the better see how God again requites and pays them back in their own coin, without the least tincture of injustice or severity.

CHAP. II.

GOD hath bestowed more blessings upon many men, than they have hairs on their heads, yea, God hath given them far larger portions of this worlds wealth, than he hath done to millions of their brethren; they so grow and increase in substance, as if they had found out the Philosophers • tone, and had the art to turn copper into gold, or as if with Thales they had the faculty to fore-see what commodities will be cheap, and what dear: and the more God hath bestowed upon them, the greater is their debt of thankfulness and the greater their duty of obedience: But alas,

Or they more regard the gift than the giver ; as Martia, Catoes daughter, found it to fare with her Suitors, who being asked why she did not marry, m • de answer, that she could not meet with a man that would love her more than hers.

Perhaps they will profess they love God, and afford him a kind of verbil thanks, so resembling the Elder-tree, whose slour is more worth than all the tree besides. Or Nazianzens Country of Ozizal • , which abounded with gay flowers, but was barren of corn ; for their thanks is a mere complement, and heir lip-love no other than self-love, as any one may see by those few signs. As observe but how easily they are moved at their own injuries, how p • rl • n: at God's : let their own credits or riches be troubled, they rage little Lions, let God's honor be questioned, they are as tame as Lambs : If the aspersion of scandal lights upon their names, there is suit upon suit, from Court to Court, all to beggar the raiser of it, let the Lord's dreadful name be blasphemed, they are so far from spending a penny, that they will not spare a syllable: like Jonah they are more moved for the loss of their gourd, than for all Nineveh, which could not be if they did in the least love God, or were thankful, as they say▪ they do and are.

Yea▪ • r were well if this were the worst, if they were only negative, if they did return nothing for all the loving kindness of God, and good they ha •• received from him for they return evil; as may not God say to these, I me •• all unholy and unmerciful rich men, as • arah spake to Abraham concerning Hag • r, I have given thee mine handmaid, and now I am despised in thine eyes ▪ And to 〈…〉 return that rich men make to God ▪ for as of 〈…〉 as Seneca observes; so fares it between God and the ingrateful. As our •• omacks are usually worst in summer, so are our appetites to grace-wards▪ weakest in time of prosperity and peace. And as the Moon, when she is fuller of light, is still farthest from the Sun, so the more wealth men have, the farther commonly they are from God. Too much rankness layeth the corn, and trees overladen with fruit are their own ruin. God hath thrown away a little white and red earth upon thee, and thou art like some vain Whiffler, that is proud of his borrowed chain. It had been happy for many a man, if God had permitted them to be poor still; for as Saul was changed to another man presently upon his an • ynting, so are men commonly upon their advancement, and according to our ordinary proverb, their good and their blood rises together: As if you observe, what ever they were before, if they be now but a little crossed, they will swell like the Sea in a storm, and be more troubled at an affront from their inferior or equal, than for death or hell.

Yea, how many with their greatness have such great thoughts of themselves, that God himself must not displease them▪ for if an unseasonable shower doth but cross their recreations, they are ready to fall out with heaven, and to quarrel with God himself (like Mrs. Minkes riding to Ware ) as if they were wronged, because he did not take his times, when to rain, and when to shine, resembling therein the Horse, that being over-much pampered will grow fierce, and kick, and not abide his rider. Or the Mules F •• es who when she hath sucked her sill, and hath enough of her damms milk, casteth up her heels and kicks unkindly. But he is a very quartellous cu •• , that barks at every horse, and in the silent night the very moon-shine opens his clamourous throat. Now how do we not then wonder and bless ourselves that such men enjoy so much, something, anything▪ yet hear all, and you will confess that others are more beholding to God, whom he denies, and keeps short of these bewitching balts of wealth and greatness.

But I have not told you one half of their base ingratitude, for commonly when they have been fatted with God's blessings, they not only spurn at his precepts, but as if they studied to be superlative in their provoking of him▪ they return the greatest and most malicious evil for the greatest and most admired love, even hating God and his people. John 15.24, 25. yea, they most spitefully and maliciously fight on Satan's and sins fide against Christ, and persecute his members, and the truth, with all their might, persuading, and as far as they can, inforeing others to do the same; and all this against knowledge and conscience, as I have upon another occasion made it plainly appear, though the Devil so blinds them, that there is no convincing them thereof.

Thus these sin is many degrees beyond ingratitude itself; it is a wickedness of that nature, that there is no name significant enough to express it. Yea, to receive so many, such good things at the hands of God, and return such, and so much evil, is a desperate wickedness not to be endured.

CHAP. III.

BUt observe what they get by it, and how God (even here) pays them again in their own coin; whereof I will give you several instances, for God does not deal alike with all in this case, but is various in these kinds of • etallation. If I be large upon this point, consider of what consequence and concernment it is, and you will not blame me for prolixity: yea, admit it should be supposed a digression, yet would I hope to have thanks for it.

First, How many are there, to whom God gives abundance of wealth, and after some few years (for their abusing the same, and their great unthankfulness) taketh from them again, even that which he had formerly given them▪ Yea, how many hundreds are there every year, even in this City, reputed good men, yea, formerly known to be so, which all on a sudden have shut up their shop windows, and broke for thousands. Neither was the talent only taken from him in the Gospel, that evil servant was but a type of many, that should have their talents taken away.

The Hi • d in the Fable (O that it were but a fable) being hunted by the Dogs, hid herself under a vine, whose broad leaves covered her, where perceiving many sweet grapes, she in requital began to eat them, but by her breaking and pulling them, she made such a noise and shaking of the leaves, that she was soon perceived by the hunts-men, and so taken and devoured by the Dogs; such is the gain of unthankfulness. The ingrateful man forfeits all God's favors, even what he hath, and what he might further expect, merely for want of paying that small quit-rent of thankfulness.

Strabo reports in his 8. Book, that the Sea, raised by an earthquake, overflowed the City of Helice, distant twelve furlongs from it, and drowned all the Inhabitants thereof for their inhospitallity to the Ionians.

The Lord's impost for all his blessings is our thankfulness, if we neglect to pay this impost, the commodity is forfeit, and God will take it back, our returns are expected according to our receipts.

So that it is hard to determine, whether the ungrateful person be more wicked, or simple ; for what man is so mad, as to purchase barren lands that will bring forth nothing but weeds, briars and thorns? Or who will not be willing to sow plent • fully, where he shall reap plentifully?

The best means to get more, is to be thankful for what we have, God loves to sow much where he reaps much. Thankfulness for one benefit inviteth another, but to do good to an unthankful body, is to sow corn on the sand, and such speed thereafter. For the earth, which drinketh in the rain that cometh oft upon it, and bringeth forth herbs, meet for him by whom it is dressed, receiveth blessing from God; but that which beareth thorns and briars is reproved, and is near unto cursing, whose end is to be burned, Heb. 6.7, 8. Whence arises this conclusion, that want of piety is the conviction of folly. But

CHAP. IIII.

SEcondly, admit God i • pleased to continue or increase the unthankful and 〈…〉 then he had as good be without it; for no outward blessing proves a blessing, without God's blessing upon it, Mal. 2.2.

That God's blessing upon all we have or do is all in all, and that without it all is nothing, is easy to prove. The diligent hand, saith Solomon, maketh rich, Prov. 10 4. but withal, the blessing of God makes rich, says the same Solomon, ver. 22. not diligence without God's blessing, for without it all the earning of great wages, is but putting money into a bag with holes : Haggai 1.6. Ye have sown much, and bring in little, ye eat, but ye have not enough, ye drink, but ye are not filled with drink, ye clothe you, but there is no warmness, and he that earneth wages, earneth wages to put it into a bag with holes ; and a great deal of the like in verse the ninth: and why all this? they were all for themselves, and sought not the glory of God, and therefore he did blow upon it, and blast all their blessings, as the whole book shows. And the same we daily see; for have not many men great fees, great offices, great revenues, great gettings, and yet they can scarce keep themselves out of debt? Yea, who more needy, and who run more in debt than those, that have hundreds and thousands a year? whereas others that have very little, but small means, and yet maintain themselves and their families well, yea, and help their poor friends and neighbors also. Only the word that proceedeth out of God's mouth, makes the difference, his blessing sets forward the one, which he justly withholds from the other for their wicked unthankfulness.

Though Laba • changed Jacob's wages ten times, yet he could not one time change that blessing of God which was always with him. A little thing which the rightoeus enjoyeth is better than great riches to the wicked, Prov. 16.8. Meat, though it have a virtue to nourish, Medicine, though it have a virtue to heal, raiment, though it can both adorn and defend the body against the injury of air and cold, wealth, though it can make rich, yet man liveth not by bread, physic, raiment, &c. only, but by every word that proceedeth out of the mouth of God does a man live, as our Savior speaks, Math. 4.4.

Nay, without God's blessing the very use of their meat is taken away, for it shall not satisfy, as it fell out with them, Hosea 4.10. And the like of other things, Except the Lord build the house, they labor in vain that build it, except the Lord keep the City, the keeper watcheth in vain. It is in vain for you to rise early, and to lie down late, and eat the bread of carefulness, Psal. 127. 1, 2. And again, Paul may plant, and Apollos may water, but it is God that giveth the increase, 1 Cor. 3.6, 7. as in temporal, so in spiritual food, it is not the Teacher, but the divine operation of God's Spirit working with the word, which converteth the soul; and for want of this blessing, and divine operation from God, even the best of outward blessings, as health, strength, riches, honors, beauty, wit, learning, &c. prove but the bane of the owners; as Absalom's hair proved his halter. And nothing so sovereign , which (belog abused by sin) may not of a blessing become a curse.

〈…〉 can rot the grain in the ground, blast it in the ear, wither it in the blade, rot It with unseasonable showers, when it is r • pe cause v • rmine to devour it in the barn, yea, when it hath past the flayl, the mill, the oven, he can make it gall in the mouth, in the stomach poison. He can either give a man meat and no stomach, or a stomach and no meat. And the same God, that can break the staff of bread, Ezek. 4.16. can also break the staff of friends, riches, promotion, wit, learning, and all other means that we trust to, or put our confidence in, as he did the staff of Physic to Asa, 2 Chron. 16.12, 13. as he restrained the fire from burning, Dan. 3.27. and the water from drowning, Exod. 14.21, • 2. and the Lions from devouring, Dan. 6 22. Whereas if he please to give his blessing, a man shall be happy, have he anything or nothing.

Even a word out of his mouth can either sustain us without bread, as it did Moses and Elias ; or with a miraculous bread, as it did Israel with Manna ; or send ordinary means after a miraculous manner, as food to the Prophet by the Ravens ; or multiply ordinary means miraculously, as that meal and oil to the Sareptane widow ; or make a little means go a great way, and perform much, as those two mean meals of the Prophet, when in the strength thereof he travelled forty days 1 King. 19 5. to 9. Unto which we may refer the strength of Moses, who being one hundred and twenty years old, • ad not his natural strength abated, Deut. 34.7. and the like of Caleb, Joshua 14.10, 11. All things are sustained by his almighty word, how else should the whole Globe of the earth and sea hang in the middle of the air, and have no other supporter?

The only means for grass, and herbs, and trees, and fruit to grow by, is rain, yet God provided for Adam all these things before ever it had rained on the earth ▪ The usual means of light is the sun, howbeit God provided light before he made the sun, light the first day, the sun the fourth day, he only said, let there be light, and there was light, Gen. 1.3.

There is no reason in the world, that seven loaves, and a few little fishes, in the Gospel, should feed four thousand, much less, that five loaves and two fishes should feed five thousand, means very insufficient to natural reason; yet God speaking the word to them, they did it. The like whereof we may read 2 King. 4.43, 44. So for the apparel of the Israelites, which they had when they were young and children in Egypt, to serve them till they were grown men, even forty years together in the wilderness ▪ without being worn out, Deut. 29 5. and the like of that water and pulse, which with God's blessing made Daniel, and his companions, farter and fairer than all the children, which did eat the portion of the Kings meat, Dan. 1▪ 15.

We live by food, but not by any virtue that is in it without God, yea, without the concurence of his providence bread would rather choke than nourish us: if he withdraw his word and blessing from his creatures, in their greatrst abundance we perish. A man can receive nothing, except it be given him from heaven, John 3.27. All which should teach us confidently to trust in God, what ever our extremeties be; for if God needs not his own lawful, much less thy unlawful moans. Again, if no moans will serve the turn, or do us any good, without the blessing of God upon it, let us not forfeit his blessing by our vile ingratitude, but rather desire his blessing, though we want the means.

Thirdly, Is it be the blessing of God that makes rich, and not anything that we can do, let us take heed of ascribing the same to our wit and industry, of sacrificing to our net, and burning incense to our yarne, as the Prophet speaks, Hab. 1.16

Fourthly and lastly, say not as many do, O that I were so rich, that I had but so much as such a man • then should I be happy: but rather desire God, that he will bless and sanctify unto thee what thou hast, that he may have glory, thyself and others good by the same: or else God may give thee thy desire, yea, more than thy heart can wish, as the Psalmist speaks of the wicked, Psal. 7▪ 3.7, 9. but it shall be to thy grief and sorrow: as it was said to Nero's Mother about her sons being Emperor : or as Bacchus granted the request of Midas, whose desire was, that whatsoever he touched might instantly be converted into gold, which was little to ••• comfort, when even his bread, wine, the feathers of his bed, his shirt, garments, and everything else turned into that hard metal, as Fulgentius delivers it: he had his desire, but so, as he would gladly n • w have unpray'd his prayers. Alas, how often does riches, without God's blessing upon them, prove or become the owners ruin? Many a young Heir hath a great and fair estate left him, and is cried up as happy, but it proves to him within a while, even like the Ark to the Philistines, which did them more hurt than good, and so fares it with all that forget God, and are unthankful to him for what they have. Neither is this all: For,

CHAP. V.

THirdly, there are abundance of men that God doth not only withdraw his blessing from them, but sends his curse with the riches he bestows.

As suppose a man grows never so rich by indirect means, as some care not how, but what and how much they get; for to get one scruple of gold, they will make no scruple of conscience ; they care not to make many poor to make themselves rich : for they have consciences like a barn door, as loving money better than themselves: yea, they care not, so they may get silver, if they loose their souls. Now God not seldom suffers such to grow very rich, but together with their riches, they have the curse of God, whereby they become the worse, and not the better, for them.

There is an evil sickness, says Solomon, that I have seen under the sun, to wit, riches reserved to the owners thereof for their hurt, Eccles. 5.13. To which accords that of the Prophet Malachi, If ye will not hear it, nor consider it in your heart, to give glory to my names saith the Lord of hosts, I will even send a curse upon you, and will curse your blessings: yea, I have cursed them already, because ye do not consider it in your hearts, Mal. • .2. Their riches are seeming benefits, very curses, even gifts given in wrath, as a King unto Isra • l. I give them a King in my wrath, saith the Lord, Hosea 13.11. And so of their Qu • iles, He gave them their desire, but be sent l •• nnesse into their souls, Psal. 106.15. They did ••• and were well filled, yet turned obey not from their lusts; but the flesh was yet between their teeth, before it was chewed, even the wrath of the Lord was kindled against the people, and the Lord smote the people with an exceeding great plague, Numb. 11.23. Psal. 78.29, 30, 31. And in another place, Let their table be a snare unto them, and their prosperity their ruin, Psal. 69.22. They had better have had no meat, then such sauce withal.

The covetous Cormorant, and unthankful wretch, deals with God, as a dog does with his master, who devoureth by and by whatever he can catch, and gopeth continually after more: and it were a marvel, that God should answer him with such abundance, and as it were, be still pouring water into that vessel which already runs over, considering his monstrous unthankfulness; were it not to rot the hoops and chines, that so the whole cask may break in pieces, were there not poison mixed with it, I mean God's secret curse, as I shall suddenly show.

We well know, that a Ship may be so laden, as that her very freight may • e the cause of her sinking. Demonica having betrayed Ephesus (where all her friends and kindred were) to Brennus of Senona for the love of gain; was brought to a great heap of gold, and loaded so heavy therewith, that she died under the burden. Tarpeia for the desire she had of all the gold bracelets which the Sabines wore about their left arms, when they went to besiege Room, sold the Fort or Castle of the City (wherein there was a great Garrison, of which her Father Tarpeius was Captain ) to the Sabines ; and asking for reward of her treason, Fatius the Sabines General, according to his promise, when she had opened them a gate in the night and let them in, commanded his whole Army to do as he did, who taking the bracelet which himself wore on his left arm, and his target, did hang them about her neck, and so all the rest, until she being bowed down to the ground with the weight of them, was pressed to death under the burden. And much after this manner does God deal with unmerciful misers, and all wicked and ungrateful men. As see the sad condition of a man, to whom God gives riches in wrath; it is so well worth your knowledge and observation, that David was very inquisitive with the Lord about it, Psal. 73.3. to 13. and likewise the Prophet Jeremiah, chap. 12. Righteous art thou, O Lord, whe • I speak with thee, yet let me talk with thee of thy judgments, wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously? Thou hast planted them, yea, they have taken r ••• , they grow, yea, they bring forth fruit; thou art near in their mouth, and far from their reins, ver. 1, 2, 3. Yea, it is admirable to consider, how the tabernacles of robbers do prosper, how secure they are that provoke God, and how abundantly God giveth into their hands, Job 12.6. They increase in riches, wax fat and sbine, Jerem. 5.28. They are not in trouble as other men, neither are they plagued like other men; their eyes stand out with fatness, they have more than heart can wish, yea, there are no hands in their death, Psalm 73. and many the like places: But hear all, and ye will never envy their prosperity, neither will your teeth water after their dainties: as what is ever the conclusion? their felicity and happiness is no sooner mentioned, but it follows: And thou diddest set them in slippery places, thou castedst them down into destruction, they are brought into desolation, in a moment they are utterly consumed with terrors, Psalm 73.18. to the 21. verse. Pull them out like sheep for the slaughter, and prepare them for the day of slaughter, Ierem. 12.3. They spend their days in wealth, and in a moment they go down into hell. Job 21.13. Because they have no changes, therefore they fear not God, Psal. 55.19. But no greater judgment, then thus to be free from judgments. Ephraim is joined to Idols, let him alone, saith God, Hosea 4.17. And the like: I will not visit your daughters when they are harlots, nor your spouses when they are whores, ver. 14. and hereupon all they do is well.

But think it not an argument of God's favor or dispensation, that thou and thousands more do prosper in their wickedness, that some eminent judgment is not executed speedily upon them, while they are contriving their deep and devilish plots: For though prosperous wickedness is one of the devils strongest chains, yet there cannot be a greater unhappiness, an heavier curse, than to prosper in ill designs and ungracious courses. Such a man's preservation is but a reservation, as it fared with Sodom and her sisters, which were preserved from the slaughter of the four Kings, that God might rain down hell from heaven upon them. And Sennacherib, who escaped the stroke of the destroying Angel, that he might fall by the sword of his own Sons, Isai. 37.37, 38.

Wicked men are not wise enough to cosinder, that usually God doth most afflict those whom he best affecteth ; dealing with his children, as the good husband deals with his trees, those in the garden he is ever and anon meddling with them, either lopping off the superfluous branches, or scraping off the moss, or paring of the root, or digging and dunging about them, so using all good means to make them fruitful ; whereas he lets them alone which grow in the hedge-row or forest, till at the length he comes with his Axe and cuts them down for the fire. Fatted ware, you know, is but fitted for the shambles. God puts money indeed into these earthen boxes, that have only one chink to let in, but none to let out, with purpose to break them when they are full. What was Haman the better for all he had, when the King frowned upon him? or the happier for being lift up the ladder, when he was to come down again with a rope ? And for ought thou knowest, this very night thou mayest loose both thy gold, thy life, and thy soul too. And therefore what ever thou makest choice of, let me rather beg with innocent Lazarus, then abound with unjust Ahab, or unmerciful Dives, so shall my turn be soon over, whilst theirs is to come and continue everlastingly.

But my purpose is not so much to show you, what will be the end of unmerciful and ungrateful men, as how their riches proves a curse to them here. That they had better be without their wealth, than that God should give it them upon such terms as he does, I shall demonstrate in these▪ on particulars. I pray mind them.

CHAP VI.

FIrst, How many are there, that by an intolerable care, and pains, and grief, and sting of conscience, and loss of credit, and undergoing many perils, get great estates, and when they have obtained all that heart can wish, by a just judgment of God, they have not power to partake of what they have, or be a farthing the better for all. As observe but what wise Solomon speaks Eccles. 6. There is an evil which I have seen under the sun, and it is common among men, a man to whom God hath given riches, wealth, and honor, so that he wanteth nothing for his soul of all that he desireth; yet God giveth him not power to eat thereof, ver. 1, 2. And again, There is one alone, and there is not a second, yea, he hath neither child nor brother, yet is there no end of all his labor, neither is his eye satisfied with riches, neither saith he, for whom do I labor and bereave my soul of good: this is also vanity, yea, this is a sore travel, Eccles. 4.8.

Yea, how many such could I nominate, that are baser by being wealthier, that are no other than rich beggars, or beggars in the midst of their riches (as Cain was a vagabond upon his own land) upon whose estates there is • et a spell, insomuch that their wealth says to them in effect, touch not, taste not, handle not.

It is the misers curse, want in the midst of abundance, hunger in the midst of plenty, he freezes by the fires side, and is like an unhappy boy, that hath a great truss ef points to play with, and but one at his breeches to tie them together, or rather he resembles a dog in a wheel, that toils all day to roast meat for others eating, as the wise man shows, Eccles. 6.1.2.

The covetous Miser covets without end, but all to no end ; he only feeds his eyes with that which should feed his belly, and cloth his back. Like him that Horace tells of in Room, called Oxide, who was so rich, that he might measure his gold by the bushel, and yet went almost stark naked, and never would fill himself half full of meat. They are like Tantalus, who stands up to the chin in water, and hath all kinds of fruits hanging over his head, but is not suffered to taste of the one, nor drink of the other: Or like an Ass, that is laden with gold, or dainty cates, but feeds upon thistles : Or like the Indians, who though they have all the gold amongst them, yet are the most beggarly and naked people alive.

For as if they were such fools, as not to know that their money will buy them all necessaries of meat, drink, apparel, and the like, they scarce wear a good garment, or eat a liberal meal, or take a quiet sleep, but are ever tormenting themselves to get that, for getting whereof they shall be tormente • . Like a true Chymist, he turns everything into gold, both what he should eat, and what he should wear. He is like a man robbed, hurt and bound, who though he hath means to relieve himself, yet hath not liberty to go where he may be relieved.

As a proud man is ignorant in the midst of his knowledge, so is the covetous man poor, and needy, in the midst of his wealth : Yea, a poor beggar is in better estate than a rich miser, for whereas the poor beggar wants many things, the rich miser wants everything.

Crates threw his money into the Sea, resolving to drown it, least it should 〈◊〉 him. The drunkard casts his money into a deluge of drink, both drowning it and himself with it: wherein the Miser and the Rioter are opposites, the one so loves money, that he will not afford himself good drink, the other so loves good drink, that he scorns money. But in several respects, the Misers case is worse than the Prodigals, for the prodigal shall have nothing hereafter, but the covetous man hath nothing here, nor shall hereafter.

Riches, saith Seneca, are the wise man's servant, but the fools master : and the miser makes himself a slave to his servant. Riches are good when the party that possesseth them can tell how to use them; but as instruments are of no use unto them that are ignorant of music, so are riches of no use to the covetous. So that in my judgment, that rich fool in the Gospel was far wiser than these blocks, for he having attained his purpose, got a great estate, could after all afford himself the comfort of it; for these are his words to himself, Thou hast much goods laid up for many years, live at ease, eat, drink and take thy pastime, Luke 12.19.

Nay, to abound with all things, and to be never the better for them, not to partake of them, what fool or mad man hath been known so senseless? yea, not to flatter his pretended prudence, no beast will starve in a fat pasture ; if then a man shall pinch his guts when God hath afforded him affluence; the Ass is not so very an Ass as he. Nor do I know any beast like him, save Pharaohs seven lean and evil favored kine, and to them he is very like: For when his large and greedy conscience hath devoured or eaten up many Customers or Clients estates, as they did the seven fat and well favored kine, yet it cannot be known by any real amen • meant, that he hath eaten them, but in his food, raiment, satisfaction of his mind, &c. he is as ill favored as at the beginning. He doth not more lock up his goods from the • heif than from himself : So that I cannot more fitly compare him to anything, than to an Idol, for as an Idol hath eyes but sees not, so he hath a reasonable soul, but understands not And most just it is, that he who is unjust to all others, should be most unjust to himself. And as a covetous man is good to nobody, so he is worst of all to himself.

It is the depth of misery to fall under the curse of Cham, a servant of servants, divitis servi, maxim servi, no thralldom to the inward and outward bondage too. So that if there be any creature miserable, it is the miserable miserly muck-worm; and yet he is least to be pitied, because he makes himself thus miserable.

Now this may move wonder to astonishment! that they should take such care and pains, and cast away their souls to heap up riches, and when they have done, to be never a penny the better for them. Yea, what can any wise man think of them, are they not stark mad ? are they not fools in folio? What, take so much care and pains, endure so much grief, sting of conscience, loss of credit, deprive themselves of heaven, damn their own souls, to get wealth, and when they have got it, not to be the better for it: yea, they are less satisfied and contented than before, meanlier accommodated than mean men; and could this possible be so, if God did not give them their riches in wrath? nor would be otherwise deny them the use of their own; for the wise man hath given it as a rule, That to whom God hath given riches as a blessing, he also giveth him to eat, and drink, and to take pleasure, and delight his soul with the profit of his labors, wherein he travelleth under the sun : for which see Ecces. 2.24. and 3.12, 13. and 5.17, 18, 19. and 8.15. And so you have one particular to prove what I promised. But

CHAP. VII.

SEcondly, To this is added as another judgment, let the Ingrateful merciless miser have never so much, he is never the more, but the less contented▪ As how many have mighty estates, their houses full, their shops and warehouses full, their coffers full, their purses full, and their pastures full, and yet as if their hearts were bottomless, that is, still as lank and empty through an excessive desire of more, as if they did indeed want all things. The Cormorants desires are rather sharpened by enjoying, and augmented by possession.

To show that covetous men belong to hell after they die, they are like hell while they live: Hell is never filled, and they are never satisfied, covetous men drink brine, which increaseth thirst rather than quenches it. And though the devil should say to them as he said to our Savior, touching the whole world, and glory thereof, all these will I give thee, (though he needs not offer them all, for they will serve him for less) yet all would not content them, no more than heaven itself contented Lucifer: For as the rich glutton in hell desired a drop of water, and yet a river would not have satisfied him; for if his desire had b • en granted in the first, he would have required more, and then more to that, never ceasing to ask, never having enough, nor being the better when he had it: so it fares with the covetous man, his abundance no more quencheth his lust, than fuel does the flame. For as oil kindleth the fire, which it seems to quench, so riches come as though they would make him contented, but they make him more covetous. And is not this thy very case that art covetous? No man more happy, in respect of outward things, then thyself, couldest thou but see it; thou hast all things that heart can wish, and shouldest thou but come to want what thou now injoyest, and thinkest not worth thanks; when it were past thou wouldest say, thou wast most happy, and after a little miss, wish withal thine heart, thou haddest the same again: yea, a world for such a condition and content withal Only the devil (by God's just permission) bewitches thee to think, that thou hast not enough, when thou hast too much, and more than thou needest, or knowest what to do withal.

Nor is it possible for a worldling to be contented: for whereas natural desires are soon satisfied, those that are unnatural are infinite. Hunger is soon apeased with meat, and thirst allayed with drink: but in burning Fevers, quo pl •• sunt potae plus 〈◊〉 aqua, they still love, amere con ••• scentia, never amore complacentiae. If covetous, or ambitious men ever feel content in these transitory things, it is no otherwise then as itching soars do in clawing and scratching fingers. And indeed how should intemperate desires be satisfied with increase, according as they are replemished, when these appetites are not capable of satiety?

Men in this case, are like poisoned Rats, which when they have tasted of their bane, cannot rest until they drink, and then can much • e • s rest till they drink again, swell and burst. Covetousness is like the disease called the Woolf, which is always eating, and yet keeps the body lean. A moderate water makes the Mill go merrily, but too much will not suffer it to go at all.

Secondly, another reason is, Nothing can fill the heart of man, but he that made it: The heart shall be satisfied with gold, when the body shall be contented with wind. The whole world is circular, the heart of man is triangular ; and we know a circle cannot fill a triangle. Yea if it be not filled with the three persons in Trinity, it will be filled with the world, the flesh, and the devil. The heart is the seat or receptacle of spiritual things; and the things of the world are corporal and carnal: Now carnal and corporal things, can no more fill our hearts, then spiritual things can fill our Coffers. Visible light will not clear the invisible understanding ; nor will corporal food feed the soul. Blessed are they, says our Savior, who thirst after righteousness, for they shall be satisfied, Mat. 5.6. not they that thirst after riches, or honor, or pleasure; for instead of being satisfied, they thirst more. Yea these Mammonists are so infinite in desiring, that could such a one swallow the whole earth that swallows all, and will swallow him ere long, it might choke him, but not satisfy him, as abundance of examples that I could give you, sufficiently prove: namely Alexander, and Crassus, and Lie • nius, and Marcus Crassus, and Ahab, and Haman, &c. But,

CHAP. VIII.

THirdly, to this is added as a further judgment, that as the more he hath the more he coveteth, so the nearer he is to his journeys end, the more provision he makes for it. Other vices are weakened with age and continuance, only covetousness (and that odious sin of drunkenness ) grows stronger. As the covetous wretch increaseth in years, so he increaseth in covetousness. What Pline writes of the Crocodile, is fitly appliable to the miserly muckworm: other creatures grow up to their height, and then decay and die, only the Crocodile grows to her last day. The aged worldling, though he have one foot in the grave, yet his appetite to, and persute of gain, are but new born. Yea, though he hath out-lived all the teeth in his gums, that hairs of his head, the sight of his eyes, the taste of his palate ; have he never so much, yet he hath not enough, and therefore would live to get more, and covets, as if he had a thousand generation • to provide for. He so lives, as if he were never to die ; and so dies, as if he were never to live again. He fears all things, like a mortal man, says Seneca, but he desires all things, as if he were immortal. Had it not been for sin, death had never entered into the world : and were it not for death, sin (especially the Misers sin) would never go out of the world. Lus • is commonly the disease of youth, ambition of middle age, covetousness of old age : And Plautus maketh it a wonder to see an old man beneficent. But what faith Byas, covetousness in old men is most monstrous: for what can be more foolish and ridiculous, then to provide more money and victuals for our journey, when we are almost at our journyes end?

Wherefore remember thou, O old man, yea O remember! that your Spring is past, your Summer over-past, and you are arrived at the fall of the leaf ; yea winter colors have already stained your head with gray and hoary hairs. Remember also, that if God in justice did not leave you, and the Prince of darkness did not blind you, and your own heart did not grossly deceive you ; you could not possible be so senseless as you are in these three last mentioned miseries.

Thus three of the covetous man's woes are past, but behold more are coming; for God inflicts more plagues upon him, then ever he did upon Pharaoh. I will acquaint you only with seven more.

CHAP. IX.

FOurthly, his thoughts are so taken up with what he wants (or rather desires, for he wants nothing but wit, and a good heart) that he not once minds or cares for what he hath, as you may see in Abab, 1 Kings 21.4. and Haman, Hester 5.13. and Micah, Judges 18. • 4.

What the covetons man hath, he sees not; his eyes are so taken up with what he wants; yea the very desire of what he cannot get torments him, and it is an heart-breaking to him, not to add every day somewhat to his estate: besides, not to improve it so many hundreds every year, will disparage his wisdom more to the world, then anything else he can do, as I have heard such an one allege, when I have told him my thoughts, about perplexing himself.

But see the difference between him, and one that hath either wit or grace: whose manner it is, even in case of the greatest losses, to look both to what he hath lost, and to what he hath left ; and instead of repining, to be thankful that he hath lost no more, having so much left that he might have been deprived of. But fortish sensualists have a duller feeling or many good turns, then of one ill: they have not so sensible a feeling of their whole bodies health, as they have of their fingers aking ; nor are they so thankful for twenty years jollity, as displeased for one days misery. Whereas an humble and good man, will see matter of thankfulness there. Where the proud and ingrateful find matter of murmuring. And so much of the fourth particular, only let me add as a sure rule, He that in prosperity is unthankful, will in adversity be unfaithful.

CHAP. X.

FIftly, the Devil, by God's just permission, prevails by his temptations ▪ to make them think that the forbidden fruit is the sweetest of all fruits, as he did our first parents. Nor will any other content him; each thing pleaseth him better that is not his own. And as Publius observes, other men's goods are far more esteemed by him.

Plines Woolf is a true emblem of this avaricious beast: whose nature it is when he is eating his prey, though never so hungry, if he sees another beast feeding, to forsake that which he is about, to take the prey from the other. Ahab was such a Wolf, who could not content himself with his own, though he enjoyed a whole kingdom, but he must wrest Naboth's inheritance from him. The commandment is express, Thou shalt not covet thy neighbors house, thou shalt not covet thy neighbors wife, servant, Ox, Ass, nor anything that is thy neighbors, Exod. 20, 17. and all that fear God observe it; but nothing more cross to the grain of a wicked man's heart, to whom stolen waters are most sweet, and hi • bread the most pleasant, Prov. 9.17. For one so insatiably covets after another man's estate or office, that he is never the better for his own. Another so loves his neighbors wife, that he even loathes and contemns his own. Thy neighbors wife to thee, to him thines fairest, says the Poet. Hence hath that cursed speech issued from one too great to name, That he could love his wife above any other, if she were not his wife, a word sufficient to rot out the tongue that spake it.

Solomon was a wise man, and had tried all things. Oh that men would be so wise as to take his counsel, and enjoy their own with joy and gladness of heart; drink waters out of their own Cistern, and rejoice with the wife of their youth, so as her breasts may satisfy them at all times, and they be ravished always with her love, rather then deprive themselves of that happiness, by inbracing the bosom of a stranger, and coveting that which is another's, Prov. 5.15. to 21. Oh that thou wouldst be convinced, that thy present condition what ever it is, is the best for thee, hadst thou but the wit to see it; and that only good use gives praise to earthly possessions: that there are no riches comparable to content (for this is the gift of God ) then surely thou wilt not much remember the days of thy life, because God answereth the joy of thine heart, Eccles. 5.17, 18, 19.

But no matter, they love misery (lose the comfort of their own breast, and all outward blessings, together with the tuition of God ) and they shall have it; for he that makes his fire with hay, hath much smoke, and bu • a little heat, which leads me to the sixth particular.

CHAP. XI.

SIxthly, another sore judgment which God inflicts upon the merciless mnckworm, for his monstrous unthankfulness, is, he enjoys not a merry day, no not a pleasant hour in seven years, ye if you observe it, he resembles Agelaustus, Grandfather to Crassus, who never laughed in all his life, save once when he saw a mare eating of thistles : or rather Anaxagoras Clazoenius, who was never seen to laugh or smile from the day of his birth. Joyes never so much as look in at the door of his heart; worldly delights to him, are but like delicate meats to him that hath lost his taste.

But O the cares, fears, anxieties, sighs, sorrows, suspicions, sad thoughts, restless desires, the horrors, troubles, tortures, torments, vexations, distractions, griefs, girdes, gripes, grudgings, repinings, doubts, dolors, desperation, that are the ordinary companions of the covetous. How is he hurried with desires to get, distracted with getting, vexed for what he cannot get, tortured for what he loseth, or another gaineth, troubled with fear of losing what he hath already gained? yea his labor to gather riches is restless, his care to keep them boundless, his sorrow if he chance to lose them endless, and his fear lest he should hereafter lack cureless.

Of all plagues sent into Egypt, that of the Flies was one of the most troublesome, for they never suffered men to rest, for the more they were beaten off, the more they came upon them: so of all miseries and vexations that God lays upon worldlings; this is not the least, to be continually vexed and tormented with cares, which they neither can (nor indeed would) beat off by any means they are able to devise; for they rush in upon them in the morning so soon as they awake, accompany them in the day, forsake them not at night, they follow them to bed, and will not suffer them to sleep : their thonghts will not permit them to sleep, nor their sleep permit them to rest. They afflict them in their dreams, as giving them no quiet either by day, or night, as God threateneth to wicked men by the Prophet Jeremiah, Jer. 6. I could give you a large bill of particulars; but fear of cloying is always at hand to curb me: wherefore take these few for a taste. Want does not break so many sleeps for provision the next day, as abundance does for increase. His nights are as troublesome and uniquiet as his days ; and his days as the days of Babylon's downfall. Never is more watchfulness, then where is most purpose of wickedness: see Micah 2.1. Luk. 16.8. Psal. 36.4. Eccles. 5.12. Twas Chilons sentence, Misery and Usury go commonly together.

If his plot be crossed, and his hand cannot act that wickedness by day, which his head hath devised by night, he is taken with a fit of of melancholy, sick of the sullens, as was Ahab. He thinks it a death, that he cannot be suffered to die; it is a hell to him, that the gates of h • ll are shut against him.

Having engrossed a commodity, if he cannot have his expected price for it, or prevail not in his suit, or cannot recover what he expected, or if any one breaks in his debt, or if he hear of a Tax, or some unavoidable payment, and an hundred the like, every of them adds to the care and grief of his heart, which was ready to burst with care and grief before; for he had rather be damned, then damnified; and in case he cannot have his will of another, he will be revenged of himself, like Nanplius King of Euboea, who when he could not revenge his sons death upon Ulysses, cast himself into the Sea. Yea in case he sustain any great loss, he is ready to make himself away: as Menippus of Phenicia did, who having lost his goods, strangled himself. Or like Dinarcus Phidon, who at a certain loss, cut his own throat, to save the charge of a cord. At least he feels more sorrow in losing his money, then ever he found pleasure in getting it : nor will any condition content him; for the lightness of his purse, gives him an heavy heart, which yet filled, doth fill him with more care. His medicin is his malady. These rich men, are no less troubled with that they possess (lest they should lose it) then poor men are for that they want. In the day time, he dares not go abroad for fear of robbing; nor stay at home for fear of killing. His thoughts are so troubled with fear of thieves, that he cannot, that he dares not sleep : yea he fears a thief worse then the devil, therefore will he be beholding to the devil for a spell to save him from the thief ; which once obtained, a little Opium may rock his cares asleep, and help him to a golden dream; for all his mind and heart is to get money; if waking, he talks of nothing but earth, if sleeping, he dreams of it. Lastly, as if all his delight were to vex himself, he pines himself away with distrustful fear of want, and projecting how he shall live hereafter, and when he is old: resembling Ventidius the Poet, who would not be persuaded but he should die a beggar. And Apicius the Roman, who when he cast up his accounts, and found but an hundred thousand crowns left, murdered himself for fear he should be famished to death.

CHAP. XII.

SEventhly, To the former miseries which a cruel Miser is justly plagued withal, this may be added; the dolefulness of his conscience ; for the sin of oppression lies upon the soul as heavy as lead ; yea as the shadow does ever follow the body, so fear and desperation in all places, and at all times, do wait upon an evil conscience. Sin arms a man against himself, & our peace ever ends with our innocence. A Pithagorean bought a pair of shoos upon trust, the Shoemaker dies, he is glad, thinks them gained, but a while after his conscience twitches him, and becomes a continual chider; he hereupon repairs to the house of the dead, casts in his money with these words, There take thy due, thou livest to me, though dead to all beside. Micah stole from his mother eleven hundred shekels of silver, but his complaining conscience made him to accuse himself and restore it again, Judge. 17. Il gotten goods lie upon the conscience, as raw meat upon a sick stomach, which will never let a man be well, or at ease, until he hath cast it up again by restitution.

Means ill gotten, is to the getter, as the Angels book was to Saint John, When he eat it, it was in his mouth as sweet as honey, but when he had eaten it, it became in his stomach as bitter as gall, Rev. 10.10. The which is notably illustrated Job 20.12. to 20. which together with the whole Chapter, is marvelous good for cruel and unmerciful men to read; for I may not stand here to repeat it. Sweetness is promised in the bread of deceit, but men find it as gravel, crashing between their teeth.

Nor will his troubled conscience suffer him to steal a sound sleep: yea he sleeps as unquietly, as it his pillow were stuffed with Lawyers per-knives.

I may give ye a hint of these things from the word, but only God and he can tell, how the remembrance of his forepast cozenages and oppression, occasions his guilty conscience many secret wrings and pinches, and gives his heart many a sore lash, to increase the fear and horror of his soul every time he calls the same to remembrance, which is not seldom: As, O poor wretches ! what do they endure? how are they immerged in the horrors of a vulned conscience? there is more ease in a nest of Hornets, then under the sting of such a tormenting conscience. He that hath this plague, is like a man in debt, who suspecteth that every bush he sees, is a Sergant to arest and carry him away to prison. It was God's curse upon Cain, when he had slain his brother Abel, to suspect and fear, that everyone he met would kill him: yea it makes him so afraid of everything, that a very Maulking frights him, and it is much, that he dares trust his Barber to shave him. Dionysius was so troubled with fear and horror of conscience, that not daring to trust his best friends with a razor, he used to findge his beard with burning coals, as Cicero records. He is much like a Malefactor in prison, who though he fare well, yet is tormented with the thought of ensuing judgment. It is the hand-writing on the wall, that prints bloody characters in Belshazzar's heart.

So that if any should deem a man the better, or happier, for being the richer, he is very shallow; as many looking on the outer face of things, or see but the one side (as they used to paint Antigonus, that they might conceal his deformity on the other side) see not how they smart in secret, how their consciences gripe them. Nor does any one know, how the shoowrings the foot, but he that wears the same.

Or admit the best that can come, as suppose they can stop consciences mouth for a time, or with the music of their money play it asleep for the present; yet when they lie upon their death-beds, it will sting them to the quick. For when death besiegeth the body, Satan will not fail to beleagure the soul ; yea then he will be sure to lay on load; for as all corrupt humors, run to the diseased and bruised part of the body ; so when conscience is once awakened, all former sins, and present crosses join together to make the bruise or sore more painful. As every Creditor falls upon the poor man, when he is once arrested. Or let it be granted that his con • cience never troubles him on his sick bed, and that he have no bonds in his death, as the Psalmist speaks Psal. 73. — but departs likes a Lamb, which is not only possible but probable; for more by many thousands go to hell like Nabal, then like Judas ; more die like sots in security, then in despair of conscience: yet all this is nothing, for the sting of conscience here, though it be intolerable, is but a flea-biting to that he shall endure hereafter, where the worm of conscience dieth not, and where the fire never goeth out.

This is part of sins wages, and Satan's reward: We have sinned, therefore our hearts are heavy, Isa. 59.11, 12. The sorrows of them that offer to another God (as do the covetous) shall be multiplied says holy David, Psal. 16.4. Yea Seneca an heathen could say, that an evil life causeth an unquiet mind; so that Satan's government, is rather a bondage then a government, unto which Christ giveth up those that shake off his own.

What his government is, you may partly guess at by the servile slaveries he puts his subjects upon. As O the many hard services which Satan puts his servants upon, and what a bad Master is he: when we read that Origen at his only appointment, made himself an Eunuch. Democritus put out his own eyes, Crates cast his money into the Sea, Thracius cut down all the Vines, whereas David did none of these, Ahaz made his son to pass through the fire, Jephta sacrificed his only daughter, as the text seems to import. Wicked men think they do God good service in putting his children to death : but where do we find any Religious Israelite, or servant of God, at such cost? or when did God require this of his servants? The Prophets and Apostles never whipt nor lanced themselves, but Baals Priests did this and more. And so of the Papists, those hypocrites of late years, and the Pharisees of old. How many sleepless nights, and restless days, and wretched shifts, treacherous and bloody plots and practices, does covetousness and ambition cost men? which the humble and contented Christian is unacquainted with. How does the covetous man's heart droop wish his Mammon ? How does he turmoile and vex his spirit, torment his conscience, and make himself a very map of misery, and a sink of calamity ? it is nothing so with Christ's servants.

CHAP. XIII.

I Have much more to enlarge of the miseries of unmerciful and ungrateful Misers, but before I speak of them, I will give you the reasons and uses of these already dispatched, wherein I will be as brief as may be.

You see that God may give men riches in wrath ; and so as they shall be never the better for them, but the worse. Now that you may not think it any strange thing, observe the reasons why, and how justly they are so served.

The first Reason is, the unmerciful Misers monstrous unthankfulness, for those millions of mercies he hath received from God (of which I shall give you an account in the second part) this causes God either not at all to give him, or in giving him riches, to add this you have heard as a curse withal. He is unthankful for what he hath, therefore have he never so much, it shall not be worth thanks. He is cruel to the poor, therefore he shall be as cruel to himself. The poor shall have no comfort of what he hath, therefore himself shall have as little.

The covetous are cozen Germans to the nine leapers, thankless persons. They are so much for receiving, that they never mind what they have received. He deals with God, as a dog doth with his master, who as Augustine observes, devoureth by and by whatever he can catch, and gapeth continually for more. Nor hath covetousness anything so proper to it, as to be ingrateful. A greedy man is never but shamefully unthankful; for unless he have all, he hath nothing. He must have his will, or God shall not have a good look from him; yea, as the Mill, if it go empty, makes an unpleasant and odious noise, so the covetous man, if the Lord does not satisfy his desires in everything, he will most wickedly murmur and blaspheme his providence; and if ever he sustains loss, he will never forget it. He writes benefits received in water, but what he accounts injuries in marble. And for this his great ingratitude, God gives him riches, but withdraws his blessing. For as Jacob gave Reuben a blessing, but added, thou shalt not be excellent, Gen. 49.4. so God gives the worldling riches, but says, thou shalt not be satisfied. He that loveth silver, shall not be satisfied with silver, Eccl. 5.10. Yea no man more unsatisfied; for let him have what his heart can wish, he is not yet pleased, like the Israelites, who murmurod as much when they had Manna, as when they had none.

Secondly, the merciless Miser, never sued or sought to God for his riches; neither does he acknowledge them as sent of God, but ascribes the increase of his means to his wit and industry. Nay he dares not pray the Lord's prayer, forgive us our debts, as we forgive our debtors, lest he call for a curse upon himself. Nay if he be (as probably he is) an Vsuerer, then in respect of other men, he hath no need to pray at all, for as one observes,

Or admit he ever calls upon God, his prayer is that someone may die, that he may have his office, or break his day, that the beloved forfeiture may be obtained. His morning exercise being only to peruse his bonds, look over his bags, and to worship them, as Marcus Cato worshipped his grounds, desiring them to bring forth in abundance, and to keep his Cattle safe.

And as touching hereafter, if he shall find in his heart to pray, God will not hear him, Prov. 1. The sacrifice of the wicked, is an abomination to the Lord, Prov. 21.27. What hope hath the hypocrite saith Job, when he hath heaped up riches; will God hear his cry when trouble cometh upon him? Job 27.8, 9. When you shall stretch out your hands, saith God to such, I will hide mine eyes from you, and though you make many prayers, I will not hear, Isa. 1.15. God will turn him off to his gold and silver for help, as he did Jehoram to the Prophets of his Father, and the Prophets of his Mother, 2 Kings 3.13. And it is but just and equal, that those which we have made the comfort and stay of our peace, should be the relief and comfort of our extremity. If our prosperity hath made the world our God : how worthily shall our death-bed be choked with such an exprobration?

If God do answer such an ones prayers, it is as Archelaus answered the request of a covetous Courtier, who being importuned by him for a cup of gold, wherein he drank; gave it unto Euripides that stood by, saying Thou art worthy to ask and be denied, but Euripides is worthy of gifts, although he ask not. And indeed good men many times receive gifts from God, that they never dreamt o • , nor durst presume to beg, which others extremely strive after and go without. As it is feigned of Pan, that it was his good hap to find out Ceres, as he was hunting, little thinking of it, which none of the other gods could do, though they did nothing else but seek her, and that most industriously.

Now, if he neither prays to God for what he would have, nor gives him thanks for what he gives, nor desires a blessing upon what he receives, viz. that he may be content, and satisfied therewith, How should God bestow this great blessing of contentation upon him, and a true use of his riches?

Thirdly, he cares not for grace but for gold, therefore God gives him gold without grace. He longs not after righteousness, but riches, therefore he shall neither be satisfied nor blessed ; whereas both are their portion that thirst after the former, Mat. 5.6. He desires riches without God's blessing, he shall have it with a curse ; he loves gold more then God, and desires it rather then his blessing upon it or grace, therefore he shall have it and want the other. Whereas if he did first seek the kingdom of heaven, all things else should be added thereunto, Mat. 6.33. But this worldlings appetite stands not towards the things of a better life; he finds no taste in heavens treasure ; let him but glut himself on the filthy garbage of ill-gotten goods, he cares not for Manna. He sings the song of Curio, vincat utilitas, let gain prevail, he had rather be a sinner then a beggar. The Apostle Saint Peter said, silver and gold have I none, Act. • .6. The devil says, all these are mine, Luk. 4.6. The Rich man, I have much goods laid up for many years, Luk. 12.19. Now ask the covetous muck worm, whether had you rather lack with those Saints, or abound with the devil and the rich man ? his heart will answer, give me money, which will do anything, all things, Eccles. 10.19.

Now if he prefers gold, before either God, grace, or glory, no marvel if God grant him his desires to his hurt, as he did a King and Quails to the Israelites.

CHAP. XIIII.

FOurthly, he puts his trust in his riches, & not in God, loves & serves Satan more then God, therefore he shall have his comfort, & reward from them and not from God. Yea Satan shall have more service of him for an ounce of gold, then God shall have for the Kingdom of heaven, because he proffers a little base pelf before God and his own salvation. He loves God well, but his money better, for that is his summum bonum : yea he thinks him a fool that does otherwise. What part with a certainty for an uncertainty ? if he can keep both, well and good, if not, what ever betides he will keep his Mammon, his money, though he lose himself, his soul. And yet the Lord gives far better things for nothing, then Satan will sell us for our souls; had we the wit to consider it, as we may see, Isa. 55.1, 2.

Again he loves his children better then the Lord, oppressing God's children to enrich his own, for so his young ones be warm in their nest, let Christ's members shake with cold, he cares not. He loves the Lord, as Laban loved Jacob, only to get riches by him, or as Saul loved Samuel, to get honor by him. He will walk with God, so long as plenty, or the like does walk with him, but no longer; he will leave God's service rather then lose by it.

That the Mammonist loves not God, is evident; for if any man love the world, the love of God is not in him, 1 John 2.15. yea the two poles shall sooner meet, then the love of God and the love of money.

Not is this all, for he not only loves Mammon more then God, but he makes it his god, shrines it in his coffer, yea in his breast, and sacrif • ceth his heart to it; he puts his trust, and placeth his confidence in his riches, makes it his hope, attributing and ascribing all his successes thereunto, which is to deny God that is above, as we may plainly see Job 31.24, 28. Nor ought covetous men to be admitted into Christian society. We have a great charge to separate from the covetous, Eat not with him, says the Apostle, 1 Cor. 5.11. and also wise Solomon, Prov. 23.7.

Covetousness is flat idolatry, which makes it out of measure sinful, and more hanious then any other sin, as appears, Col. 3.5. Ephes. 5.5. Job 31.24, 28. Ier. 17.5. 1 Tim. 6.9, 10. Fornication is a foul sin; but nothing to this, that pollutes the body, but covetousness defileth the soul; and the like of other sins. Yea, it is such a sordid and damnable sin, that it ought not once to be named among Christians, but with detestation, Ephes. 5.3.

It is a sound Conclusion in Divinity, That is our God, which we love best and esteem most; as gold is the covetous man's god, and • ellychear, the voluptuous man's god, and honor the ambitious man's god: and for these they will do more, then they will for God. Yea all wicked men make the devil their god ; for why does Saint Paul call the devil the god of this world ? but because worldly men do believe him, trust him, and obey him above God, and against God ; and do love his ways and commandments better then the ways and laws of God.

We all say, that we serve the Lord, but as the Psalmist speaks, other Lord's rule us, and not the Lord of heaven and earth. The covetous Mammonist does insatiably thirst after riches, placing all his joys, hopes, and delights thereon; does he not then make them his God ? ye • God says, lend, clothe, feed, harbor; The devil and Mammon, say, take, gather, extort, oppress, spoil; whether of these are our gods? but they that are most obeyed? Know ye not, saith, Saint Paul, that to whomsoever ye give yourselves as servants to obey, his servants ye are to whom ye obey, Rom. 6.16. the case is plain enough, that every willful sinner makes the devil his god ; he cannot deny it. I wish men would well weigh it. The goods of a worldling are his gods, Ye have taken away my gods, says Micah, and what have I more to lose, Jud. 18.24. He makes Idols of his coin, as the Egyptians did of their treasure: They have turned the truth of God into a lie, and worshipped and served the creature, forsaking the Creator, which is blessed forever, Amen, Rom. 1.25.

The greedy Wolf, Mole, or Muckworm, who had rather be damned then damnified, hath his Mammon in the place of God, loving it with all his heart, with all his soul, with all his mind, making gold his hope, and saying to the wedge of gold, Thou art my confidence; and yet of all men alive, he is least contented when he hath his hearts desire, yea more then he knows what to do withal; the issue of a secret curse. For in outward appearance they are as happy as the world can make them, they have large possessions, goodly houses, beautiful spouses, hopeful children, full purses; yet their life is never the sweeter, nor their hearts ever the lighter, nor their meals the heartier, nor their nights the quieter, nor their cares the fewer; yea none more full of complaints among men. Oh cursed Ciatifs, how does the devil bewitch them! Generally, the poorer the merryer, because having food and raiment, they are therewith content, 1 Tim. 6.8. They obey the rule, Heb. 13, 5. and God gives his blessing. But for those that make gold their god, how should not God either deny them riches, or deny his blessing upon them; and instead thereof, blast his blessings with a curse, and give them their riches in wrath, so that they had better be without them.

If we put our trust and confidence in God, he hath promised 〈◊〉 to fail nor forsake us, Heb. 13, 5. But this is the man that took not God for his strength; but trusted unto the multitude of his riches, and put his strength in his malice, Psal. 52.7. Yea he saith in his heart, God hath forgotten; he hideth away his face and will never see, Psal. 10.11. He puts his certain trust in uncertain riches, 1 Tim. 6.17. And not for want of ignorance, for to trust to God, and not to any creature or carnal policy is the greatest safety. A lesson yet to be learned of many, that do in a good measure trust in God (which this muckworme not so much as minds) But shall we trust God with our jewels, our souls, and not with the box, Mat. 6.30? Take we heed, lest whiles he doth grant us that wherein we do not trust him (worldly riches) he take away that wherein we do trust him (everlasting joy and happiness.)

Fifthly and lastly, let a graceless and ingrateful cormorant, an unmerciful miser have never so much, he neither intends to glorify God, nor do good to others with his riches: he will not change a piece without profit, scarce let another light a torch at his candle. He will not lose a groa • to gain a man's life, nor speak a syllable for God were it to save a soul: And God cares for none, that care for none but themselves, making themselves the center of all their actions and aims. Whereas he is abundantly bountiful to public spirits, that aim at his glory, and others good. And so ye have the Reasons, the Uses for the present, and in this place, shall be only

CHAP. XV.

Three

• 1. Of Information,
• 2. Of Exhortation.
• 3. Of Consolation.

ANd of these but a word. First for Information; let the premisses teach us this lesson, That whatsoever is given to any one, if Christ and a sanctified use thereof be not given withal, it can be no good thing to him. Did the stalled Ox know that his Master fatted him for the slaughter, he would not think his great plenty an argument of his masters greater love to him. The Physician letteth that sick person have what he will, of whose recovery he despaireth; but he restraineth him of many things, of whom he hath hope. We use to clip, and cut shorter the feathers of Birds or other fowl, when they begin to fly too high, or too far: So does God diminish the riches and honors of his children, and makes our condition so various, that we may not pass our bounds, or glory too much in these transitory things. As if we well observe it.

First, some have the world and not God, as Nabal, who possessed a world of wealth, not a dram of grace or comfort.

Secondly, some have God and not the world, as Lazarus : his heart was full of grace, and divine comfort, whiles his body lacked crumbes.

Thirdly, some have neither God nor the world, nothing but misery here, nothing but torment hereafter; for the poorest are not seldom the wickedest.

Fourthly, some have both God and the world, as Abraham, who was rich while he lived on earth, and dying was glorious in Heaven. Yea oftentimes they that are dearest to God, do with great difficulty work out those blessings, which even fall into the mouths of the careless.

That wise disposer of all things, knows it fit many times, to hold us short of those favors which we sue for, and would not benefit, but hurt us. Unlovely features, have more libertty to be good, because freer from Solicitors; and though it be not a curse, yet tis many times an unhappiness to be fair (as well as to be strong and witty) Helena, daughter to Jupiter and Leda, for her excellent beauty, was ravished at the age of nine years, by Theseus ; and once again by Paris, which caused the wars, and utter ruin of Troy.

Plutarch observes, that Lisander did more hurt the Lacedemonians, in sending them store of riches and precious movables, then Sylla did the Romans in consuming the reveneues of their treasure. And as Sylvius relates, the liberallity of Princes, and especially of Metilda a Dutches of Italy, who at her death made the Pope her heir, begat ambition in the Bishops of Rome, and ambition destroyed Religion.

For even evil things work together for the good of the good ; and even good things work together to the evil of the evil.

Lucian seigneth, that riches being sent by Jupiter from heaven, come softly and slowly, but from the infernal god comes flying apace. And the other Poets feign Pluto to be the god of riches and of hell, as if hell and riches had both one master. And indeed he that resolves to be evil, making no conscience how he comes by it, may soon be rich, but the blessings of God in our ill getting, or unworthy carriage in their use, prove but the aggravations of sin, and additions to judgment. And let this serve for the first use.

Secondly, Let what hath been delivered touching the miseries of an unmerciful, miserly, muckworme, serve to make us take heed and beware of all sin, but especially of the sin of covetousness; yea • let us look to it, lest while we hunt after the worlds venison with Esau ; we lose our Fathers blessing. Can we not warm us at the Sun, but we must make an Idol of it to worship? must we needs either hide our faces, or bow our knees ; either renounce all profits and pleasures, or be their slaves. This is a second use.

Thirdly, this, if we seriously consider it, may serve for a use of great comfort to the godly and conscientious: For if worldlings are so many ways perplexed and distracted with cares and fears, about getting, and keeping, and lofing their riches and grace estates▪ how happy are the servants of God, that are not acquainted with any of them? No man, says the Apostle, that warreth entangleth himself with the affairs of this life, because he would please him that hath chosen him to be a soldier, 2 Tim. 2.4. They cast their care upon God, and he careth for them, who will see that they shall never want what is good and fit for them, Mat. 6.25, 30. But in the transgression of an evil man is his snare, says wise Solomon, Prov. 29 6.

But of this by the way only, for there are other plagues, yet behind, which God usually inflicts upon the merciless miser: nor would one of them be left unconsidered.

CHAP. XVI.

THe eighth is the loss of his credit and good name, which he seldom or never scapes, which is not a light punishment, however he esteems it. The memorial of the just shall be blessed: but the name of the wicked shall rot, says Solomon, Prov. 10.7. Yea the cruel, and unmerciful man's name stinks worse then a new opened grave. His evil actions have been so many and notorious, that (like Vitellius ) as he waxeth daily more mighty, so he grows daily more odious, so that in a few years, his credit proves a banckrupt with all men; for as the Eagle by losing a feather at every flight, hath never an one left by that she is old; fo it fares with him touching his credit; When he dies, he always goes away in a stink, as is usually reported of the devil.

Nor will this his infamy die with him, for saith the Lord by his Prophet to such, I will bring an everlasting reproach upon you, and a perpetual shame that shall never be forgotten, Jer 23.40. It hath been proverbially spoken of him that would suddenly be rich, he must have much greedins, much diligence, little credit, and less conscience, blame enough he cannot miss of. For as shame is the fruit of sin, Rom. 6.21. and distrust the just gain of unfaithfulness so it is the just judgment of God, that this cruel and hard-hearted wretch should be marked as it were with the letter Law, or Cain's mark, to make him hateful. That as the fig-tree, because it had no fruit, was spoiled of his leaves: so they who have made shipwreck of hon • sty, shall make shipwraek of credit too: That that which he seem • th to • ave should be taken from him. His name shall go with a brand upon it, like Cain the murderer, Simon the sorcerer, Judas the traitor. Thus Demas had for his title, Demas that embraced this present world. Thus Esau was called Edom, which signifieth red, to keep his wickedness in remembrance, because he had sold his birth right for a mess of red pottage. And thus an extortioner shall not only be dishonest and hard-hearted, but known to be so: like a rogue that is burned in the hand, or hath lost his ears; and he shall not be able to disguise himself so with the soberness of his countenance and smooth tongue, but as though his life were writ in his forehead, whereas he scarce thought he had been known to God, everyone shall point at him as he goes in the street.

And not seldom, does some of his infamous actions stand upon record to posterity : for as Christ promised that Mary's good work, should be spoken of to the worlds end ; so he hath caused Judases evil work, and Achan's evil work, and Absalom's evil work, and Ieroboame evil work, to be spoken of to the worlds end too.

Yea sin and shame is so inseparable; and God is so severe in this case, that though a man hath repented him of the sin, yet some blemish sticks to his name, even as a scar still remaineth after the wound is healed. Matthew will ever be called, Matthew the publican, and Rahab, Rahab the harlot; Mary Magdalene will not longer be mentioned, then the devils which were cast out of her will be mentioned with her; and the like of others How carefully then should we avoid those actions which may ever stain us?

But all this he values not, for like that wretched worldling in Horace, he cares not what the people say, so his bags be full. He drowns the noise of the people's curses, with the music of his money; as the Italians in a great thunder, ringe their bells, & shoot off their Canons. No • hath pride so great power over him as covetousness : He is not like Simon in Lucian, who having got a little wealth changed his name from Simon to Simonides, for that there were so many beggars of his kin, and set the house on fire wherein he was born, because nobody should point at it.

Nevertheless, though he prefers gain before an honest reputation; yet the word of God informs us, that gain got with an ill name is great loss; and certainly that man cannot be sparing in anything that is commendable, who is prodigal of his reputation. But herein lies the difference, gracious and tender hearts are galled with that, which the carnally-minded slight, and make nothing of.

Secondly, they are not wise enough to know what a singular blessing it is to have a name spotles • , a report unreprovable, and a fame for honesty and goodness, as it fared with Joseph, and Ruth, and David, and Samuel, and Ester, and Solomon, and our Savior, and Cornelius, and those worthies mentioned in the eleventh to the Hebrews, who all obtained a good report, which proceeds of the Lord, and is bestowed as a great blessing upon such as he will honor, Gen. 39.21. Zeph. 3.19, 20. Act. 10.22. Rom. 16.19. Ruth 2. and 3. Chapters; which makes wise Solomon say, that a good name is better then a good ointment; and to be chosen above great riches, Prov. 22.1.

I know well, that this miserly muckworm (this sordid pinchgur, the very basest of creatures that look upwards) does keep up his credit with some base & ignoble persons, some blind Moales like himself; as being able to discern nothing but the bark or dregs of things. For they account of men, as we do of bags of money, prize them best, that weigh heaviest ; and measure our their love and respect by the Subsidy Boo • , for only by their wealth they value themselves, and only by their wealth (as Camels by their burdens ) be they valued. If he have good • enough, he both think • himself, and others think him good enough • they think he is best that hath most, and repute him most worthy that is most wealthy, and naught is he be needy ; accounting poverty the greatest dishonesty. Yea as if credit and reputation were only entailed on the rich, credit grows just as fast as wealth here in the City, and in the country, reputation is measured by the Aker ; and the words weigh according to the purse.

But others that are able to distinguish between good and evil, know, that either these are fools, or Solomon was not wise. Nor does he think himself more honorable, then wise and good men think him base. And certainly, if such muckworms were as odious to the rest as they are to me, they would appear in the street like Owls in the day time, with whom no honest man would converse. And why should I prefer him before a piece of copper, that prefers a piece of gold before his Maker?

God commanded in the old Law, that whatsoever did go with his breast upon the ground, should be abomination to us: how much more should we abominate the man who is endued with reason and a soul, that hath glued his heart and soul unto a piece of earth? But of this enough.

CHAP. XVII:

NInthly, the next is, That as the unmerciful Miser is all for spa • ing, so his heir shall be all for wasting, He lives poorly and penuriously all his life, that he may die rich. He walks in a shadow (saith the Psalmist) and disquieteth • imself in vain, heaping up riches, not knowing who shall gather them, Psal. 39.6. As he hath reaped that which another sowed, so another shall thrash that which he hath reaped. He hordes up, not knowing who shall enjoy it ; and commonly they enjoy it who lay it out as fast. He takes only the bitter, and leaves the sweet for others, perhaps those that wish him hanged, upon condition they had his means the sooner.

Or possible it is he may have children ; which if he have, he loves them so much better then himself, that he will voluntarily be miserable here and hereafter, that they may be happy. He is willing to go in a thredbare coat, to starve his body, lose his credit, wound his conscience, torment his heart and mind with fears and cares; yea he can find in his heart to damn his own soul and go to hell, that he may raise his house, leave his heir a great estate, as thinking his house and habitation shall continue forever, even from generation to generation and call their lands by his name, as the Psalmist shows, Psalm 49.11. He is careful to provide his children portions, while he provides no portion of comfort for his own welfare, either here or hereafter. He provides for his children's bodies, not for their souls, to show that he begat not their souls but their bodies. He leaves a fair estate for the worser part, nothing for the estate of the better part. He desires to leave his children great rather then good, and is more ambitious to have his sons Lord's on earth, then Kings in heaven. But as he that provides not for their temporal estate, is worse then an infidel, 1 Tim. 5.8. So he that provides not for their eternal estate, is little better then a devil, which yet is the cace of nine parts of the parents throughout the Land.

But observe how his children requite him again, and how God requites him in his children ; for commonly they are such, as never give him thanks, nor in the least lament his loss; perhaps they mourn at his funeral, yet not for that he is dead, but because he died no sooner. Nor is it any rare thing for men to mourn for him dead, whom they would by no means have still to be alive. Yea for the most part, it is but a fashionable sorrow, which the son makes show of at his fathers death ; as having many a day wisht for that hour. A sorrow in show only, like that of Jacob's sons when they had sold their brother Joseph, who professed a great deal of grief for his loss, when inwardly they rejoiced. Have ye not heard of a prodigal young heir ? that encouraged his companion • , with come let us drink, revel, throw the house out at windows; the man in Scarlet will pay for all; meaning his father who was a Judge, but he adjudged the patrimony from him to one of his younger sons more obedient; And good reason he had for it, for to give riches to the riotous, is all one as to pour precious liquor into a seeve, that will hold no liquid substance; which occasioned the Rhodians, and Lydians, to enact several laws; that those sons which followed not their fathers in their virtues, but lived viciously, should be disinherited, and their lands given to the most virtuous of that race, not admiting any impious heir whatsoever, to inherit, as Varro well notes. But it is otherwise in this case, for (in regard of God's curse upon this unmerciful Muckworm) if he have more sons then one, the eldest proves a prodigal, and he inherits.

Every man's own experience can tell him, that for the most part a scatterer succeeds a gatherer ; one that wastes virtues faster then riches, and riches faster then any virtues can get them; one that is as excessive in spending, as the other was in scraping ; for as the father choseth to fill his chests, so the son is given to satisfy his lusts. Nor could the one be more cunning at the rake, then the other will be at the pitchfork. The moneys which were formerly chested like caged birds, will wing it merrily when the young heir sets them flying. And as Cicero speaks, he roituously spends that which the father had wickedly gotten. The one would have all to keep, the other will keep nothing at all ; the former gets and spends not, the latter spends and gets not. Yea the son being as greedy of expense, as the father was in scraping ; he teddeth that with a fork in one year, which was not gathered with a rake in twenty. Yea how oft is that spent upon one Christmas revelling by the son, which was forty years a getting by the Father? Which Diogenes well considered, for whereas he would ask of a frugal Citizen but a penny, of a Prodigal he would beg a talent, and when the party asked him what he meant, to desire so much of him and so little of others, his answer should be, Quoniam tu habes, illi habebunt ; because thou hast, and they will have. I shall beg of thee but once, thy estate will so soon vanish, o • them often, yea give me now a talent, I may live to give thee a gro •• And at another time, hearing that the house of a certain Prodigal was offered to sale, he said, I knew well that house was so accustomed to surfeiting, and drunkenness, that ere long it would spew out the master.

Nay in all likelihood he foresees it himself; and therefore as he makes short work with his estate, so not long with his life, as knowing, that if he should live long, he must be a beggar.

As seldom but he shortens his days some way; for he gives himself to all manner of vice, gluttony and drunkenness, chambering and wantonness, pride, riot, contention, &c. He even banishes civility, and gives himself over to sensuality ; and such a life seldom lasts long.

They may rightly be called spend-alls, for they not only spend all they have, but themselves also; instead of quenching their thirsts, they drown both their bodies, souls and estates in drink. They will call drawer give us an Ocean, and then leave their wits rather then the wine behind them. One cries to his fellow do me reason ; but the drink answers, I will leave thee no reason, no not so much as a beast hath; for these Nabal's cannot abound, but they must be drunk and surfeit They have not only cast off Religion that should make them good men ; but even reason that should make them men; And saving only on the Sea, they live without all compass ; as a ship on the water, so they on the land reel too and fro, and stagger like a drunken man, Psal. 107.27.

All their felicity is in a Tavern, or brothell house, where harlots and sicophants rifle their estates, and then send them to rob, or teach them how to cheat or borrow, which is all one, for to pay they never mean, and prodigality drives them to repair their too great lavishness in one thing, by too great covetousness and injustice in another. The greatest mispenders for the most part, are constrained to be as great misgetters that they may feed one vice with another.

Now as if they had been bred among Bears, they know no other dialect then roaring, swearing and banning. It is the tongue or language of hell they speak ; as men learn before hand the language of that Country whether they mean to travel.

By wine and surfetings they pour out their whole estates into the •• bellies. The father went to the devil one way, and the son will follo • him another; and because he hath chosen the smoother way, he mak • the more hast. The father cannot find in his heart to put a good morsel into his belly, but lives on roots, that his prodigal heir may feed 〈◊〉 Phesants ; he drinks water, that his son may drink wine, and that 〈◊〉 drunkenness. The one dares not eat an egg, least he should lose a chicken, and goes to hell with whay and carrots, the other follows after with Canary, Partridges, and Potatoes ▪

These are Epicures indeed, placing Paradise in their throats, and •• aven in their guts ; their shrine is their Kitchen, their Priest ▪ is their •• ok their Altar is their table, and their belly is their God. By wine •• d surfeiting, they pour out their whole estates into their bellies; yet nevertheless complain against nature for making their necks so ••• rt.

Aristippus gave to the value of sixteen shillings for a Patridge ; his clownish neighbor told him, he held it too dear at two pence. Why, quoth Aristippus, I esteem less of a pound, then thou dost of a penny : the same in effect says the prodigal son, to his penurious father ; for how else could he so soon bring a noble to nine pence, an inheritance of a thousand pounds per ann • m, to an annuity of five hundred shillings ? besides, the one obtains a thousand pounds with more ease, then the other did a thousand pence ; and by how much the less he esteems of money, by so much the more noble and better man he esteems himself, and his father the more base; and hereupon he scorns any calling, and must go appareled like a Prince.

God hath enacted it as a perpetual law▪. In the sweat of thy face (beit brow or brain ) shalt thou eat bread, till thou return to the earth, Gen. 3.19. And for the best Gentleman to despise honest callings ( mental or manual ) is a pride without wit or grace. Even gallant Absalom was a great sheep • master: the bravery and magnificence of a Courtier, must be built upon the ground of frugality. Besides, exercise is not more wholesome for the body, then it is for the mind and soul ; but this vain glorious Cox-comb is all for sports and pleasure, and seldom ceases hunting after sports (as Esau for venison) until he hath lost the blessing. But he should (O that he would) consider, that medicines are no meat to live by.

Th • n for his pride in apparel, you may know that by this; he is like the Cinnamon tree, whose bark is of more worth then his body ; or like the Ostrich or Bird of Paradise, whose feathers are more worth then her flesh: Or some Vermin, whose case is better then her carcass. And yet this swells him so, and makes him look as big, as if the river of his blood could not be bancked within his veins ; and shift his attire he must, like the Islanders of Foolianna the ficle ; or that King of Mexico, who was wont to change his cloths four times a day, and never wear them again, employing his leavings and cast suits, for his continual liberalities and rewards, and who would also have neither pot nor dish, nor any implement in his Citchen, or on his table, be brought twice before him.

Indeed he cannot shift himself out of the Mercers books, until he hath sold the other Lordship ; perhaps a dinner or supper at some Tavern, may cost him