A Reuerend opinion (Right Hono­rable, Right Worshipfull, and be­loued in our Lord and Sauiour Iesus Christ) is exacted fiem vs in regard of the Author of these words. T'is a King that speakes, a wise, apreaching King, King So­lomon the Preacher. Nay, loe! a greater, a wiser then Solomon is here: He was a wise King; the wisest; had a wise Spirit giuen him of God. Here's the King, the spirit the God of wisdome him­selfe. Solomon onely, the Penne-man, who winged with this heauenly spirite, did ouersoare and escape the vaine things which are done vnder the Sun: One of which hee here entreates of, and call's it Nalum Infirmum, a sicke ilnesse, or an euil sicknes. There's an euill sicknes I haue seene vnder the Sunne.

This Text hath two parts: First, an Assertion, There's an euill sicknesse. Secondly, a Probation, or [Page 2]euidence, and that's double: First, I haue seen't (saies Solomon) Secondly, the place where. Vnder the Sunne. The Assertion is a Description of Couetous­nesse, It's an euill; it's a sicknesse, and ti's an euill sicknesse.

Couetousnesse (sayeth Austine) is in all things, in euery desire, as of honour, knowledge, &c. and so is term'd the root of all euill: but more strictly ta­ken, t'is defin'd by the three causes: First, the for­mall, an immoderate desire; 2. the material riches; 3. the efficient, a diffidency or distrust in Gods pro­uidence. Which vice (sayes the Philosopher) consists especially in three things. 1. An ouer-earnest, and couetous desire of getting. 2. A griping and ouer­carefull keeping. 3. basenesse and beastlinesse in dispensing. Now though Solomon speake principally of one, or mixtly of two of these; namely, the an­guishing Now though Solomon speake principally of one, or mixtly of two of these; namely, the an­guishing and torturing of the couetous soule, recey­uing no ioy in the enioying of his wealth, no quiet or contentment, but on the contrary is hurt and en­dammaged. For so it followes in the verse. I haue seene an euill sicknesse, to witte, Riches reserued to the owners thereof, for their euill. Yet since hee speakes in the 15. verse, against this vaine desire in generall, and calles it there by the same name, Anouill sicknes: Therefore I purpose to discourse of the wordes, as a generall description of this sinne. And indeed I may discourse and handle it at my pleasure, but to small purpose. For what should this assemblie heare of couetousnesse? Is this a fitte Text for the Assises? I might haue kept this Sermon for the Citie, among Tradesmen and Vsurers: But I will rest a while, and shew you the fitnesse of such a Theme for this time, place, and persons.

First then I must intreat you to vnderstand and remember (Right Honourable and Christian au­dience) that Couetousnesse, as it is an immoderate [Page 3]desire of riches, in the interior affectiōs of the soule; so it's opposed to liberality; but as it imports an ex­orbitant and vnmeet acception, and keeping vp of money: so ti's contrary to Iustice, and in that re­garde not vnfitte for the time. Againe, because this sinne is a superfluous loue of hauing riches; it exceedes in two things. First, t'is excessiue in retay­ning: and on this part arises hence an obduration and hardnesse of heart against mercy, when a man turns clemency into vengeance, and is not relieue­full to the poore: Secondly, it exceedes in taking, and so it fals two wayes into consideration; eyther as it is in the affection, and so thence arises anguish, and disquietnesse, superfluous cares and busie di­straction. 2. or as it is in the effect: and thus whiles it couets other mens goods: it vses somtimes force, which belongs to violence; and sometimes craft, which craft if it bee committed in any businesse, then as it respects the things themselues, it is deceipt, but as it concernes the persons, t'is betraying as in Iudas. But be the craft vsed in word onely, then t'is cou­sonage in a simple and bare word: and if an oath bee added, periuty. And all these (saies Gregorie) are the spawne and brood of Couetousnes.

Now wee all know, that these vermine, this ge­neration of Vipers, will bee very busie at euerie Assises, violence and oppression, crafty deceipt, and cousonage, betraying & periury. Which being true, I feare me, the cursed damme will likewise finde a roome amongst vs. Especially, if wee call to minde, that Encomion of Basil concerning this sinne, which is (sayes he) the mother and mistresse of all sinne and mischiefe, which commits sacriledge, theft and ra­pine; makes warres and slaughters, sels and buyes by Simony: askes and receiues wickedly, does com­merce and take vsury vniuflly; dealing falsly by craft and cousenage; dissolues couenants, and vio­lates [Page 4]lates oaths, corrupts testimonies, & peruerts iudge­ment. And to come to examine the present times. Whats now the reason, that almost halfe the worlde is turn de Inclosers, Vsurers or Banqueroutes, that the common Gaoles haue more poore debtors, then desperate fellons? Whats the fountaine of so many suites and law-cases, but onely this eu [...]ll? Men are sicke of Couetousnesse. Achah would haue Naboths vine-yard. What makes so many periuries and false accusations, but Couetousnesse? In any wrong done to our soule or body, by wounds, by disgrace, or in­famy; wee can many times put vp, and be quiet, but the least priuate endamagement is enough to set vs together by the eares. It our wealth bee impayred but the value of nine pence, oh then our Free-hold is touched: it will beare an action, let him looke to it. If once Meum and Tuum (sayeth one) a­ny wrangle for priuate profite, bee on foote, then we presently bustle, wee ride, runne, crouch, kneele, vse the cappe, the barre, the tongue, the sworde. Then the young sonne enquires of his olde fathers yeares, and sendes out Form-dons after his death, quarrels with his mothers Ioynture, threatens his brothers with an entayle, and vpon question of As­sets abridges his sisters portions. And there­fore it so sittes the time, that if with old Latimer I should cry nothing but Beware of couetousnesse, Beware of Couetousnesse, it would (perad­uenture) proue a sufficient preseruatiue against this poyson, which Saint Paul cals: radicent, the roote of all euill: and Solomon heere, an euill sicknesse.

The first part of which Text is (as I tolde you) a description of Couetousnesse; and the first part of the Description is, It's an Euil I.

Euill properly taken (sayeth the Schoole) and by it selfe, is not any thing created or existing, but [Page 5]signifies a meere absence of that good which should be present, and is opposed to good priuatiuely, not positiuely; and as in Philosophy t'is double, Natu­rall and Morall: So in Diuinity there is Malum Culpae, and Malum Sp [...], an euill, which is sinne, & an euill which is a punishment for sinne. And in both these kinds wee shall finde this sinne to bee an euill. First, it's an euill of sinne; a sinnefull euill, an euill full of sinne: nothing more sinnefull. Anaro nihil sce­lestius, nihil iniquius quam amare pecc [...]tiam, Ecclus. 2. T'is the roote, the element, the Metropolis of all sinnes. All other, as Bribery, Simonie, Vsary, Extor­tion, Deceit, lyes, Oathes are (sayeth one) Fac­tors for this, and serue as Porters to fetch and bring her liuing in. A sinne first against God, therefore for bidden to the chiefe men, Leuit. 17.17. For the couetous man despises him: Hee blesseth himselfe, and contemneth the Lord, Psal. 10.3. He makes golde his hope, and the wedge of golde his consi­dence. T'is flat and plaine Idolatry, Ephes. 5. pre­ferring his coyne before God, as the Gadarenes did their swine before Christ: For he holdes it his crea­tor, thinking himselfe made and vndone by it, and his Redeemer and preseruer from depth and danger, and differs from the Idalat [...]r in this, that where hee hath but one Image, the couetous man hath many Maumets.

A sinne secondly, against our neighbours, Venenum charitatis (sayeth Austirte) the poyson of charity, do­ing iniury to so many as hee is able to relieue: ma­king men murderers, lyers and theeues: Marderers: They lay wayte for bloud, and lye priuily for their liues; such are the wayes of euery one that's greedie of gaine, Prouerb. 1.18. And in Isaiah, 32.6. The nig­gard will speake of niggardnesse, and his heart wil worke iniquity, to doe wickedly, and speake falsly against the Lord, (there hee is a lyar) to make empty [Page 6]the hungry soule, and cause the drinke of the thirstie to fayle: there he is a theefe.

A sinne euen against common honesty, against friendship, seuering very brethren: Luk. 13. A sin which as it makes a man monstrous, with such an heart as no man hath, without a bottome: so it is monstrous in it selfe, vnnaturall, infinite. Monstrum horrendum ingens, cui lumen ademptum; wanting the light of reason, and naturall vnderstanding, which sinne if it may admit comparison with any naturall things; they must bee eyther the two outragious elements (for so t'is violent as fire, seeding on the subiected matter, and at once embracing another; & furious as water, bearing downe all before it like a torrent, or a water-wracke) or else it may be equal­led with the deuouring Harpyes, and birds of prey, that are cruell to all, and therefore affect and select solitarie and vnfrequented places.

I ast of all it is an euill that makes a man euerie beasts fellow, nay, the worst beasts companion: for hee is an horse-leach (sayeth Solomon) crying, still giue giue; a Moldewarpe, blacke by his wickednes, blind in his ignorance, and so many possessions, so many Mole-hils, in which he buries himselfe by perpetuall anguishing and torturing his owne soule. Like an Hogge (sayeth Prudentius) euer rooting, neuer doing good till hee die: and as the Hogge sends one Acorne downe his stomacke, chewes an other, and greedily snatcheth at a third: so this Hogge-mans hunger is insatiable. Like a Dogge (sayeth Seneca) that what euer is cast vnto him, choppes it in whole, and stands gaping for the next.

Thus you see it is Malum culpae, and euill of sinne, a sinne impious, vncharitable, dishonest, bloodie, the euish, lying an vnnaturall, monstrous and beast­ly euill. And not onely thus is it an euill of sinne, but [Page 7]it is also Malum poenae, an euill punishment for sinne: In sese armatus furor: for it is a sinne against a mans selfe, his owne soule and body. His soule, so sayeth Austin, Amor terrenorum, viscus spiritualium pennarum: The excessiue loue of earthly things is the birdlime of a mans spirituall feathers, lyming and entang­ling both the soules wings, her vnderstanding, and her will; and is therefore noted to bee a spirituall e­uill, Mark. 7.23. comming from within, and de­filing a man, alwayes breeding and begetting a swarme and Hydra, & wheele of cares in his bosome; dulling his very heart, and making it like Nabals, hard and heauy as a stone.

Against his body: For the couetous wretch is carefull to rise earely in the morning, to goe late to bed, eating the bread of pensiue carefulnesse: hee tro [...]s vp and downe to the market, turnes ouer his Kalender, Fit ex Domino Procurator, (sayeth Sencca) of a Lord and Master, hee becomes a base seruant or a drudge; base and sordide in his apparrell, vsing himselfe to meates, not onely vile, and of no price; but euen hard and horrible to bee lookt vpon: de­frauding, cousening his owne Genius both of food and rest. Surely, to a man that is good in his sight, God giues wisdome and knowledge, and ioy: but to the sinner he giues paine togather and heape vp, Eccles. 2. vlt. So that hee gathers riches, as the Phoenix doth drie stickes to burne her selfe. Hee is a meere possessor of wealth: for his couetous heart keepes the Key of it, and lockes it from his comfortable vse: He sits by his money, as a sicke man by his meate, & hath no power to take it: He couets to couet, labours to labour; as an Asse, which all day carries trea­sure, and is much galled and bruised with his bur­then, but enioyes no comfort in his carriage: And therefore Chrysostome compares a couetous man, to a man possest with a Deuill, who is vext and an­guished [Page 8]in his body. So that, if a man will haue but so much care as Peter wished Christ to haue, to be good to himselfe: it will bee cause inough to draw him from this cursed euill, which is not onely an euill of sinne, but an euill punishment for sinne.

But because many euill and couetous world­lings esteeme themselues notwithstanding all this euill, to bee yet in good estate, and in health; it now followes, that wee proue it to bee a sicknesse, and all such men in danger of their soules health: There's an euill sicknes.

The couetous man imagines himselfe a posses­sor, but himselfe indeed is possest; and wee may as truely say, this sicknesse hath the man, as this man the sicknesse. A disease then it is euen by Tullies con­fession: Illi morbo qui permanat in venas, & inharet in vi [...]ceribus, nec erelit potest. nomen est Auaritia, quae it a mentes hominum asirictas tenet, vt cas nullo modo respi­rare permittat: That disease (sayeth hee) which sinks into the veines and bowels, and cannot be drawne thence, giuing a man no time of breathing, is coue­tousnesse: So that it seemes to bee no acute sicknes, (as Physitians speakes) for foureteene dayes, but ra­ther a Chronicall disease for longer continuance, and where all other diseases haue commonly foure parts; this hath but two: a beginning and an en­crease; but neyther State, nor Diminution, and therefore in this there is no place left for a [...], to bee expected. Now as all weakenes and diseases of the body, are from some wickednesse, eyther from some defect in our conception, or disorder in our conuersation; so this last giues being and be­ginning to this of the soule; for it rises vpon a re­pletion, a suefet, an ouercharging; not caused by the intemperature of the Heauens, or any externall violence. A repletion not of digestible food, but as if [Page 9]if a man should eate stickes and stones, and fire, and brimstone; no maruell if they make him sicke: nay it is a dangerous sicknesse, a sickenesse vnto death: and if a man bee taken with it, wee may iustly seare his life; for wee are taught, that he which hates co­uetousnesse, his dayes shall bee prolonged vpon earth, Prou. 28.16. And this sinne it hath all the signs and symptomes of a disease; First, vomiting. Hee hath deuoured substance, and shall vomit it, for God shall (bee his Physitian, and purge him, and shall) draw it out of his belly, Iob. 20.15. Secondly, want of sleepe and rest: All his dayes are sorrowe, and his trauell is griese, his heart also takes no rest in the night. Eccles. 2.23. Whose estate is therefore more base, (sayeth Olimpiodoras) then the most wretched ser­uants; for the couetous mans money which is his Master, will not allow him sleepe. Hee cannot in­deed possibly take any rest, but is euer tumbling & tossing, as King Achab, when desire of Naboths vine­yard had once pierced and possest his soule, the Text sayeth, Hee came home heauy and euill apai­ed, throwes himselfe vpon his bed, and there hee languisheth, and winds himselfe, turnes away his face, and would eate no bread; for he was maw-sick, stomacke-sicke of couet ousnes.

Thirdly, to shew apparantly. that couetousnes is a disease, be the dreames of the [...]men, who are sicke of it: As the hungry man dreames, and be hold hee eateth, and when hee awakes, his soule is empty; or as a thirsty man dreawes, and loe, he is drinking, and when hee awakes, be­hold hee i [...] faint, and his soule longs. Isaiah, 29.8. So (sayeth David) When these men haue slept their sleepe, and haue awaked, they haue found [...]othing in their honds: And as sicke men are [...] by troubled with fant [...]sticall and terrible dreams [...] no question but these mens dreames ar [...] ful [...] [...] horror and affrightment, still thinking o [...] th [...] [...] [Page 10]and robbers, that came to despoyle them of their goods, their gods of siluer and golde: or if theyr dreames, like allusions of the Deuill seeme merrie; yet they are sadde and sorrowfull in the euent and interpretation. The rich man in the Gospell speaks betwixt sleeping and waking; Soule take thy ease, Thou hast goods layde vp instore for thee, for many yeeres. This was his dreame, and it was a very fine one, and a merry; but when Christ comes to expound it, you know what hee sayeth: Thou foole, this night wil they fetch thy soule from thee, then whose shall those thinge bee that thou hast gathered together, Luk 12.20.

Thus you haue heard it proued an euill, and a sick­nes: Now put them both together, and you shal find it an euill sicknesse.

For first, it is a Leprosie, a spirituall Leprosie, though it turnde to a reall and a corporall Leprosie in Gehezi; who by Couetousnesse became a Leaper as white as snow, 2 Reg. 5. vlt. And as in the Leper, there is an vniuersall deprauation and corruption of all the humours; and a generall infection of all his members: so in this sicknes all the humours; that is, all the good affections of his soule are corrupt; espe­cially, the Humidum radicale, the moysture of his roote and heart; his Charity, that is consumed and dryed away. Nay, in all the powers and saculties both of soule and body, hee is altogether corrupt, & become abhominable.

Againe it is an euill sicknes: for it is a perpetuall inward wasting and Dysentery: and therefore the phrase in Iude, is, that such men are powred out, or cast away by the deceit of Balaam; wages: so vio­lent is this euill, so raging is this sickenes, that it makes men dissolute and cast-awayes: It is an euill sickenes.

It is the Spleene: for as that increasing; all other naturall partes decrease; so the encrease of Coue­tousnes, [Page 11]is the downefall and decay of all Christian vertues, Liberality, Iustice, Charity, &c. Which swelling couetous Spleene so growes vpon a man, that it hardens it selfe against all soft and supple me­dicines. All their gentle pilles will not moue him, ti [...]l hee come at length to a consumption; that hee may say with Dauid, My dayes are like a shadow, and I am withered like grasse. Psal. 102.11.

An euill sickenes; for its a Lethargie; a dull and sleepy disease, causing a man to take no true com­fort in heauen and heauenly things; but setting and setling, and rooting his affections on the earth, neuer enioying one dramme or scruple of contentment, al­wayes drooping and heauy. For the Diuell hath gi­uen him such a drousie Opiate, that all their Electua­rium Exhilarans cannot rouse him from his Melan­choly, nor their Latificans Galem shake him from his dumpes, and make him merry.

It is yet worse, to witte, the Greedy-worme. For the heart set on fire with couetousnesse, cannot bee satisfied or quenched with boughes and wood of ri­ches; but onely with the earth of the graue. This is Gods punishment (sayeth one) on the couetous heart, that neyther with enough, nor with too much bee should bee contented. T'is in truth more then the Greedy-worme, t'is the Wolfe, still eating, & yet still keeping the body leane: T'is past the [...] and is come to Caninus Appetitus, an l hungrie, a dogged disease, catching at others: nay, Lu­pinus a Woluish disposition, euen dispatching them­selves.

An euill sicknes: for it is a burning Feuer, and as in that, so in this are commonly gnawing of the stomacke, intollerable thirst, watchings, and many times rauings. A burning Feuer: for so (sayeth Ber­nard) The insatiable loue of riches, doth farre more heat and torture men, then their vse doth coole & re­fresh [Page 12]them. Saeuior ignibus Actnae, ardens amor scruet habendi (sayeth Boetius): A right Ague: for the co­uetous man hath three seuerall sits (sayeth Gregory) for while hee liues here, he burnes twice, in the hote concupiscence, and in the manifold care of getting and keeping his wealth; Et post modum ardebit in Ge­hen [...]a; and shall burne afterwards in hell fire: there is like to be his forest fitte, when he shall haue both an hote and a colde fitte, when hee shall both ex­treamely burne till he cry againe. There shall be wee­ping sayeth our Sauiour, when hee shall bee colde ex­treamely: for There shall bee gnashing of teeth: And of this Feuer let him neuer hope for recouery; It will then turne to a perfect Quotidian Ague for euery day, nay for euer, and a day. An euill sicknes.

For it is indeed a madnesse, which commonly brings with it Debility and weakenes of the heade, watchings, thoughts, fancies, rauenous appetite, & hollow eyes: And as mad men are wont to conceiue strange things of themselues, that they bee Kings or great men: so those which are tainted with this ma­lady, doe imagine many goodly matters; making their riches a strong City, and an high wall in their i­magination (saveth Solomon) Prou. 18.11.

An euill sicknes, nay worse then vsually euill; T'is the plague: And therefore as the ghost of Hector, in the fire of Troy, cryed out to Aeneas: Heu fuge Nate Ded, teque his eripe stammis, Flie thou sonne of a god­desse from amidst these flames. So the Apostle S. Paul, hauing called the desire of money, the roote of all euill, addes in the next place: But ò thou man of God flie these things, Fuge Nate Deo, Thou childe of God, she these things; flie from this mischieuous de­sire, as from an infection: Per mare▪ per saxa, & there­fore our Sauiour giuing warning to shun this plague sayeth, Take heede of it Take heede of it, as an euill: Be­ware of it as a sicknes: Take heed and beware of it at an E­uill [Page 13]sicknesse. Take heede and beware of Couetousnes, Luk. 13.1. And we shall finde that this plaguy couetous mans company and breath are infectious, to eate and drinke with him dangerous: Eate thou not the bread of him that hath an euill eye, neyther desire thou his dainty meare: for as though hee thought in his heart, so hee will say vnto thee, Eate and drinke, but his heart is not with thee: Thou shalt vomite the morsels thou hast eaten, &c. Prou. 23.6.7.8. And to conclude, as men infected with the plague, are kept vp by others: so these men do keepe and hurdle vp themselues, hauing indeed the marks and tokens of Gods wrath in then flesh to be seene (as Saint Iames sayeth) Your golde and siluer is rusty, and the rust thereof shall bee a witnesse a­gainst you: It shall feed vpon your flesh like fire.) And to whom wee may well say, as to men in that case: Lord haue mercy vpon them.

Last of all, it is worthily intituled an Euill sicke­nes: because it is a sicknes and disease incurable. So the Philosopher in his Ethicks cals it Malum insa­nabile: and therefore is it incurable, because th [...]se men being sicke, are notwithstanding vnwilling to bee eased, when that's the first part of health (sayeth Sencca) V [...]lle sanari: to wish for cure. And Saint Au­stin, Ipse sibi denegat curam, qui suam Medico non pub­licat causam: Which the couetous man will not. He cannot abide any wholesome prescriptions, and vnlesse you will minister vnto him Vnguentum aure­um, or Electuarium de Gemmis, hee will none of your Physicke: Wee may see it exemplified. The young man in the Gospell, who (as with a Tympanie) was swollen and growne bigge with great possessions: Our Sauiour would haue purged him throughly: Goe and sell all: but he would none. Such a plague is this euill, such a madnesse, such a burning Feuer, such a Greedyworm, such a Lethargy, such a Spleen­full [Page 14]Consumption, and so contagious a Leprosie, that there is no meanes to redresse or remedy the same, vnlesse these sicke Lepers (like him in the Gospell) will fall downe at the feet of Christ Iesus, and cry vnto him: Lord, if thou wilt, thou canst make mee cleane and whole: for with man (sayeth Christ) it is impossible.

Thus much for the first part of the Text, the Asser­tion, There's an euill sicknesse. The first part of the E­uidence followes, which is, I haue seene it.

In that Solomon the wise King dooth heere report that hee had seene it: wee may thence deriue this point of doctrine, that for a man to bee couetous is an high point of foolerie: for so hee seemes to infer. I haue seene it, and but seene it, seene it in others, not knowne it in my selfe: so that the onely seeing, and no more, proues Solomon wise, but more then seeing, seeking, and hoarding vp of wealth, argues men fooles and sots. I, you may call them at your plea­sure; but you cannot proue them so. No, Why? what greater sign of a foole, then to do a thing for no cause, and to no end. The foole (sayeth Solomon) is wi­ser in his owne conceit then seuen men that can render a rea­son. So that rendering a reason is put for a point of wisdome, which in this point, the couetous man can no point performe. For so sayeth Dauid, Doubt­lesse, man walkes as a shade, and disquiets him­selfe in vaine, heaping vp riches, and cannot tel who shall gather them, Psal. 39.6. There is no end of his tra­uell, neyther thinks hee for whom doe I trauell, and defraud my selfe of pleasure. Eccles. 4.8. They labour for no­thing: for the winde, as it is afterwards in this Chap­ter. They conceiue chaffe, and bring forth stubble: Isay. 33.11. Hauing no end in their desire, no end for their desire, no finall cause: Onely couetous to hide it, as Achan confessed in Iosua: 7.21. I saw among the spoyles a goodly Babylonish garment, and two [Page 15]hundred shekels of siluer, and a wedge of gold of fifty shekels weight, and I coueted them, and tooke them, and loe! they lie hid in the midst of my tent. Was not this (thinke you) a goodly wisdome? Can­not an Ape or a Iacke-daw doe as much? Againe, is it not an high point of base foolery for a man to sit o­uer his earthly trash, like an henne or a brood-goose; and in the meane time to neglect the inward and and spirituall riches of the soule? as though a No­ble man or great Personage should trifle out his time in buying pinnes; pinnes? Nay worse, plaine Mucke (sayeth the Scripture) and dung: and there­fore the Apostle cals it Filthy Lucre, because alway some dirt cleaues vnto it. Tirus did build her a strong holde, and heaped vp siluer as the dust, and gold as the mire in the streetes. Zachar. 9.3. Shall not all these take vp a Parable, and a taunting Prouerbe against him, and say, Hoe! Hee that encreaseth that which is not his: and hee that lades himselfe with thicke Clay. Habac. 2.6.

Furthermore, would any but a foole forget hea­uen, his true, his new Mansion: and fall to building, in his Inne, to thinke of furnishing and hanging it with Arras, where he is sure hee cannot continue? For God will but onely blow vpon wealth, and it will melte. Riches make themselues wings like an Eagle, and flie away: And therefore Christ speaking of Diues, sayeth, Erat, There was a certaine rich man. Dauid sayeth, Hee saw him spread and flourish like a green Bay-tree: Well? what became of him: I passed by his place, Et non erat, and hee was not. He was (sayth our Sauiour) and is not. I saw him (sayeth Da­uid) and hee was not. Ecce, Behold, Erat, & non erat, He was, and he was not.

And lastly, for a full proofe of this, wee may compasse our selues with a whole cloud of witnes­ses. Tullie, Nihil tam angusti, tamque parui animi, quam [Page 16]amare pecuniam: Nothing argues so poore and nar­row a mind as the loue of money. The Rich man in Horace confesseth it; Populus me sibilat, The people mocke at mee for a foole; And Solomon implyes it: where he sayth: Trauell not too much to bee rich, but [...]se from that wisedome: J, for that is a senseles wis­dome, no better then folly. Pro. 23.5. They that will bee rich (sayeth S. Paul) fall into many foolish and noysome lusts, and in the case of wrangling and go­ing to law hee asketh them. Is there not a wise man a­mongst [...] But the Prophet Ieremy more plainely. As the Partridge gathers the young which she hath not br [...]ught fort [...]: So hee that gets riches, and not by right, shall leaue them in the middest of his dayes; [...]nd at his end shall be a foole, Iam 17.11. Nabals his name, a Churle & a Fool▪ 1 Sam. 25.23. and as though [...]t were some Bable-foole: Iob sayeth, Euery man shall [...]appe their hands and hisse at him out of their place. Iob. [...]7.22. And as he liues and dyes like a Foole; so hee [...]hall be buried like an Asse, euen drawne and east out, bidem, ver. 19. And therfore let euery wise man con­ [...]ent himselfe with King Solomon heere, to see this e­ [...]ill, not to feele it, to see it, and but to see it; to see it in others, not to know it in themselues.

The second part of the proofe or euidence is from the place; Ʋnder the Sunne. From whence we obserue the Generality of this Sin. T'is MORBVS EPI­DEMICVS, euery where vnder the Sun: a disease and a plague infecting the whole world; or at least, Maxima pars hominum, morbo iactatur eadem: possessing the greater number. The Prophet saieth all, From the greatest to the least of them: Euery one is giuen to couetousnesse; And from the Prophet to the Priest, they all deale falsly. Ierem. 6.13. And therefore the Wise man saith If any rich man escape it, hee is a blessed man, and works wonders in the world: for indeed this sicknes seizes all. All men haue confessed themselues [Page 17]Bondmen thereto: In Court of Record, Princes, as Saul and Achab: Prophets, as Balaam: Iudges and Rulers, as Foelix: Scribes and Pharisees, young men, women, and shepheards. Such a generall Pragma­tique fellow is the couetous man, that hee is for all Companies. He will sometime bee at Court, but not much. In the Citie he is all one with an Vsurer, or Broker; an Extortioner is his right hand. Nay, in these very astemblies; hee will sometime bee of the great Inquest: sometimes a Plaintiffe pleading in forma pauperis: and which I maruell at, hee is fre­quent with all sorts of schollers: and with Lawyers in drawing Conveiances, not a quirke escapes him: A r [...]re Physitian, hee will let blood strangely: ô hee will plucke and sucke like an Horse-leach: and hee is very well seene in rootes: for hee hath the root of all rootes, Radicem omnium malorum, Of all Naladies, a true Paracelsian: All in his Alchymie, & extraction, deals with nothing but Minerals, & aurū potabile, and is as faire for the Philosophers stone, as the best of them. He is a very fierce Sophister & Logi­cian; wresting the premises any way: so he may bring or wring in his conclusion, regardles of either Mood or Figure: and a Musitian, but he neyther obserues time nor rest, full of stops and frets, and idle crotch­ets; & in some moods a Grāmarian: Marry, he is most in the Optatiue moode: his signe is vtinam: and ô si an­gulus ille proximus accedat qui nunc denormat agellum! wishing euer for new purchases; or if he grow so po­tentiall in the world that hee can passe to the Sub­iunctiue; that he fall once to ioyne house to house, and land to land: then hee neuer leaues till he fall in­to the Infinitiue: And yet wee doe not heare all; yet wee doe not heare the worst of him: for as before we heard it proued: that this sinne makes him a Murderer, a Lyar, and a Theefe: so it is a way to make him also a Coniurer, drawing the Di­uell [Page 18]and all within his Circle; It makes him a Iug­ler; a Cheater, a Coyner, a Clipper, a Washer, and last of all, a very Impe and Zame of the Diuell. For as he can turne himselfe into an Angell of light, so this his puney can lurke and skulke vnder a light Angell; sometimes we may finde him in a crackt Crowne, or a brasse shilling: So that as hee is euery where, so he does mischiefe in all places. Thus you see manie maine Inditements against him; and therfore looke to him Iaylour, look to him Iurie; Be wise now ther­fore and learned, ò you Iudges of the earth, that this generall Malefactor may receyue condigne punish­ment. If hee be found guiltie but in some of these matters; you may touch him; but if in the greatest hee be guiltie: of bloud, theft, violence, grassation, and oppression of the Poore; you may touch him, and twitch him too: Trust him no longer, for it is full time he were trussed.

Againe, in this euidence of the place, we haue to obserue the opposition to that place aboue the sūne: I haue seen't (sayes Solomon) vnder the Sunne. For ther's no such thing aboue the Sunne. Theres a God aboue: a bountifull GOD, gratious, and liberall, Rich in grace, abundant and plentifull in mercie. Nay! the Creatures themselues, the starres of heauen are no Nigards, dispensing daylie their light and in­fluence to th'inferiour worlde. The Sunne, the right Embleme of Liberality, continually shooting forth his glorious beames of Light. Nay: yet lower, the Moone, and th'inferiour Planets are not couetous: The three superiour Elements are all free from this e­uill: For that Tralucent Fire aboue vs is no deuourer like ours, fowle and foetulent heere below. And if Rich men were so good to theyr emptie Bretheren, (saith one) as the Ayre and water are to other empty things, as there is no voyde place in the World, So there would be no emptie person in the world. T'is [Page 19]then thus lowe vnder the Sunne, that it rests onely in the dull and Foggie Element of Earth: for that indeed is Couetous, neuer sayes Hoe: neuer sayes, It is e­nough: So then t'is the earthly and muddie minde, which is infected with this sicknes; This disease is onely the Churls Sickenes, no sprightly nature: no vertuous or actiue disposition is subiect therevnto. And giue me leaue (I beseech you, right honourable and Christian Auditors) to follow this Allegorie yet a little; because in it, by way of application, I pur­pose to shut and winde vp this discourse. Ʋnder the Sunne; (The Sunne saith Macrobius) is the King of Starres: So wee may iustly say of our most gracious King and Soueraigne, that hee is the Sunne amongst men. Now then yet it holdes good that this disease is vnder the Sunne: For though Couetousnes hath bene prou'd to be Principium malorum, yet t'is not (God bee thank't) malum principis: Though it bee captaine and king of euills, yet hee's free from it, t'is vnder the Sunne: Next vnder him, and those Noble Staires of honour fix't aboue is your place (right Ho­nourable) who like those Planetarie bodies doe moue and Circuite about, for the preseruation and good of the whole. O let not, let not this vile and wicked Infection sticke in you, as it is vnder our gracious King the Sunne, so let it still descend farre beneath your Throne of Iustice: Bee not like those wicked Iudges which Sophonie speakes of, like Wolues in the Euening, that leaue no boanes vntill the Morning: nor like to Samuels sonnes, which turned after Lu­cre, and took reward, and peruerted iudgement: nor like to Falix, who lock't to receiue some thing of Paule, but such rather as Moyses elected by Iethroes counsell. Prouide thou among all the people Men of cou­rage, fearing God, men dealing truely and hating Couetous­ties, and appoint such ouer them as rulers. Exod. 18.21. Such indeede are fitte to rule: For a couetous Iudge [Page 20]is but a blind guide: For a reward puts out his eyes: it blindes the wise. Deut. 27.17. Nay, it is a thing cleane opposite and contrary to Iustice; as it should seeme by Saint Paules speech; who, when he had warned Tymothy to flie from Couetousnesse, addes presently, and follow Iustice. Remember that you are here placed in Gods stead; nay, Ipse Dixi. I haue sayde yee are Gods. God changes names with you: for as hee is called a iudge by Abraham; so a Iudge is st [...]led a God by Dauid. Bee then in this like God; This euill sicknes is not in him: no, it is Malum Infirmum, an euill of infirmity, of infirme, weake and miserable men. Thinke vpon this high and godlike function; thinke that the inferior Iusti­ces are in your hands, to frame their consciences; to stirre them to action: And therefore in the name of the Lord take heed, and beware of Couetous­nesse. O men of God flie these things, and follow Iustice, &c. Let no cunning shift make offendors slide through your fingers; grow not dim n [...], or thicke sighted with olde Isaacke, lest you like him bee deceiued in the feeling of Iaacobs hands. And the better to enforce this duety: Learne (Right Reuerend in the Lord, to auoyde the respect of persons. For obserue what Solomon hath in Prouer. 28.21. To haue respect of persons in iudgement, is not good. Why? For such a man will doe euill, euen for a peece of bread: See a respecter of persons falles presently into this euill disease, this raue­nous and dogged appetite; that hee will snap at a Crust, do euill euen for a peece of bread. Shunne then wickednesse; for it is not good to haue any respect of persons in iudgement: Hee thus sayeth to the wicked, thou art righteous; him shall the people curse, and the multitude shall abhorre him, and follow Iustice: For hee that walkes in Iustice, and speakes righteous things refusing [Page 21]gaine of oppression, shaking his hands from ta­king of gifts, stopping his eares from hearing of blood, and shutting his eyes from seeing of euill, he shall dwell on high; his defence shall bee the mu­nition of rocks, bread shal be giuē him, & his waters shal be sure. Isa. 33.15.16. Giue not the people cause to take vp the complaint of the Prophet; Iudgement is turned backeward, and Iustice stands farre off, Trueth is fallen in the streetes, and equitie cannot enter: but rather affoorde them cause to say with Solomon: I haue seene vnder the Sunne, the place of iudgement, where was iniquity, and the place of Iustice? where was wickednesse? And that this contagion may yet descend lower. Let not the Iustices and Gentlemen suffer themselues to be tainted: Let not them fall into a violent grassation, and grinding of the poore, racking and cramping, and squeesing their poore te­nants, like the cruell Nero, Hoe agamus, ne quis quic­quam habeat: Let vs looke to this one thing, that no man haue any thing, falling vpon the poore like a tempest or a whirlewinde, leauing nought behind it. And you the sage and prudent Lawyers, beware of this sickenesse, take heed of tipping your tongue with siluer, or rowling it in golden eloquence.

You are stiled by one of Gods own names, Councellour: Learne then to resemble him in Nature, scorning this base and earthly disease of couetous­nesse.

As for D uines, I hope well, the most part are free from this sickenesse, because it is a foule shame for the soules physition to lye sicke of this vnseemely diseas.

One word to the Iurors. Let nothing (I be­seech you) friendship, or fauour; especially, let not couetousnesse hinder your conscience in right verdicts: neyth [...]r bee too couetous of your Lords or Landlord [...] [...]or c [...]untenance, making him [Page 22]as that common, yet fearefull saying is) to damne a dozen; but with courage and cleare soule proceed in iudgement.

Last of all, let euery couetous man, of what e­state or condition soeuer, that yet remaynes, obdu­rate and hardned in this sinne of couetousnesse, pos­sessed with this Caco-daemon, this euill spirite, la­bour by hearty prayer and repentance, in time to escape from the griping fangs and clawes thereof; remembring that great and generall Assises, when wee shall all appeare (as the Apostle speaketh) be­fore the Tribunall seate of Christ, to receyue our doome; whose iudgement no writ of error can re­uerse, nor any attaint vndoe his verdict. At which time all cruell and couetous oppressors shall stand enuironed with those poore Orphans and Wid­dowes, whom they vniustly rooted out, and solde for shooes, now rising vp to accuse them: the iudge of heauen and earth; the Lord chiefe Iustice of all the world ouer them: hell gaping vnder them, when all their Pettyfoggers, that now swarme, will get them out of fight; when no Councellor or Aduo­cate will dare to open his mouth and plead for them: though they would giue him double and treble fees, when his owne conscience shall bee a thousand clamouro [...]s witnesses to depose against him. In what a fearefull estate will this man bee then, who now goes on boldly, committing dai­ly this wickednesse in the face of heauen, and vnder the Sunne? Surely, hee shall then wish him­selfe vnder the earth, and cry to the mountaines to fall downe and couer him. I dare not longer presume vpon your patience: onely if this which I haue already spoken seeme tedious, I may in in some sort, pleade excuse from the nature of this euill sickenesse, whereof I haue discoursed; it be­ing infinite in it selfe, and without end, hath drawn [Page 23]mee likewise to bee a little couetous of the time, and suffered mee no sooner to make an end. To Ged Almighty, onely wise, the blessed Father, Sonne and holy Spirite, bee all prayse and glory both now and for euer­more. Amen.