ΠΛΟΥΤΟ-ΜΑΣΤΙΞ: THE SCOURGE OF Covetousness: OR, An Apology for the Public Good, against Privacy. A Sermon Preached at the Assizes in Devon, at the Command of the Lord Bishop of Exon, Anno, 1630. BY THOMAS FOSTER, Master of Arts and Rector of Farway.  Avaro nihil Scelestius. Eccles. 10. 9 Bonum, quò Communius, eò melius. Ethic. lib. 1. 
LONDON, Printed by B. ALSOP and T. FAUCET, for Michael Spark the younger, and are to be sold at the Blew-Bible in Green Arbour. 1631.   

TO THE RIGHT honble. Sr. THOMAS RICHARDSON, Lord Chief justice of his Majesty's Common Pleas: And Sir JOHN DENHAM, one of his Majesty's Barons of the Exchequer; All Health and Happiness, here and hereafter.  
Right Honourable:  
I Will not say, Importunity of friends hath pressed this Sermon to the Press: that's a Common Plea; and implies a Tacit Commendation of the own work; which is not so commendable; it being as great Wisdom in our sufficiency, not to know ourselves, as, in our Wants to know ourselves. But I may boldly avouch, Ambition has no hand in the Impression. For had I been that way affected I have had time enough, to be a fool in print (as well as some others) long ere now- Scribimus indocti, doctique. But I have ever been as desirous to Suppress my Labours, in this kind, as others to Press theirs. The truth is, the reason, why I have ventured to come on the Public stage, and to make my Meditations Legible, is, To see whether I can find more Charitable Readers of my Well-meant Endeavours, than I had some Hearers; whose unhappy Misprision (making themselves, occasionally, guilty) would have made me guilty of that, I neither spoke, nor meant; (of that which I hate) A personal Invective. Whereas it may appear (upon ingenuous perusal) neither the Person, nor the Place, but the too-well known Offence (Negligence) of some persons in those Places, is inveighed against. I can truly say with Saint jerome-nullum loesis, nullius nomen mea Scriptura designatum est: Neminem specialiter meus sermo pulsavit (ad Nepot.) And the Poet tells me (I take it) discreetly,- Licuit, semperque licebit. Parcere personis, dicere de vitijs. Whosoever takes offence at this, it is- Scandalum acceptum, indeed; and I suppose, he is no Competent Auditor. For if guilty Consciences, who are Parties should be admitted judges of Divine Reprehension, the Pulpit should be counted a Pasquil; every admonition thence (how discreetly-zealous soever) an invective Defamation. Guilty Consciences are like the Elephant: which being conscious of his own Deformity, cannot abide to see his Face in the clear Springs, but seeks for troubled and muddy Channels, to drink in; So they, knowing their souls to be so filthy, that they dare not view them in the clear waters of Truth, and Sincere Admonition, flee to the troubled Channels of Cavillation, and Contradiction▪ Arbitror te veritate superatum, ad detractionem, vitae meae, et maledicta converti, saith Jerome, (Contra Helvid.) But- Qui volens, detrahit famae meae, nolens addit mercedi, saith August. (Cont. Petil. lib. 3. cap. 7.) And thus,- Quandiu aegri, indignantur, whiles men are sick of Impenitency, they are Impatient of reproof;- Sed sanati, gratulantur, but being cured by Repentance, they shake hands with the Monitor, and thank him, saith August. (Ad Fest. Epist. 166.) Then they will acknowledge, 'Tis better once smart, then ever ache: And so a Galling truth shall have more thanks, at the last, than a smoothing Supparasitation,- He that rebuketh a man, shall find more favour, at the length, than he that flattereth with his tongue, (Prov. 28. 23.) But he that can, now, play with his Euphemismes and Eulogium's, and cry,- Pax pax, when there is no peace, makes the best music in the ears of this secure Age. He that bids the wicked ahab's,- Go up to Ramoth Gilead, and prosper, (1. King. 22. 12.) is now the best Politician. He that that can- Daub with untempered mortar, is counted the best Architect of Souls. This they call, Good temper, Mildness, Discretion. This is the way, they say, to sleep in whole skin, to rise to Preferment.- (Obsequium amicos, veritas odium,) Such preferment God send them, who love the praise of Men, more than the praise of GOD. And- whether it be right in the sight of God, to obey men, rather than God, judge ye. But what shall I say?  Pro captu Lectoris habent sua fata Libelli. 
As Books, so Sermons have their Credit or discredit from the fancy of their Readers or Hearers. And it is ever an easier matter to Dislike, than to Do the like.— Facilia sic putant omnes, quae iam facta; nec de salebris cogitant ubi via strata, (Lips.) If you come to an Inn in Germany, and dislike your fare, diet, lodging, the Dutch Host tells you, in a surly tone,- Aliud tibi quaeras diversorium, (Erasm. Dial.) Such is my resolution: who likes not this, may read some other thing.  
My Lords, I have not without Cause, Inscribed this Sermon unto your Names. First, it was Preached in the great Assembly, whereof yourselves were a Principal part. Secondly, Preached on that Subject, wherein your Places have a Principal interest; The Common Good of Church and Commonweal. A Subject as necessary for those Times, as the Times are Subject to Necessity: Private ends having brought the Public Good, almost, to it's End; and Hungry covetousness, like PHARAOH's lean kine, devoured this fat and flourishing Commonweal. To you therefore (as being- Patres Patriae, and- Ecclesiae Patroni) this Weak, but Well-meant Labour of mine, flees for Patrociny and protection. I shall make it my humble Suit, that you will be pleased to entertain it, as DAVID, lame MEPHI●OSHETH, for his Father IONATHAN's sake. Lame it is in both feet. (Lame in the Birth, by unskilful handling, lame in the Nursing, by uncharitable scanning) yet entertain it for its father's sake, Your Country's sake, whose Love begat it. I remember that Apologue in the Talmud; the grapes in Babel, sent, upon a time, to the Vine-leaves, in judaea desiring them, to come and overshadow them; otherwise the heat would consume them, and so they should never come to Maturity. Your Lordships may easily guess at the Mythology. If Learning be not sheltered by those, who are in Eminent place, and if they cast not their Shadow over it, it will soon perish; But where they favour it, it prospers. If the Spring be cold, the Plants, Herbs, and Blossoms are nipped and wither; But where the Influence is seasonable, there all things revive, thrive, flourish. So where Great Persons are averse from Learning, the Spirits, which would otherwise, blossom, do wither and decay. But when it is upholden by men of Higher place, it is like a Fountain of Living Water. For my part I cannot praise my Present otherwise, then by the Truth of that heart, from which it proceeds: which shall be Ambitious of all occasions, that may testify a Grateful acknowledgement of your Lordship's undeserved favours; and wherewith, I will daily Petition the Lord of Lords for the continuance of your Happiness and Welfare.  
Your Lordship's most obsequious Servant, in the Lord, THO: FOSTER.   

SOme faults (by reason of haste) are escaped in the printing. Blame the Printer, excuse the Author: Whom desires you to Correct judiciously, and judge charitably—  In multis offendimus omnes.  

THE SCOURGE OF Covetousness.  PHILIP. 2. 4. Look not every man on his own Things, but every man also on the things of other men. 
IT is an old saying, verified by common Experience,- Senes nimis sunt ad rem attenti: And- Avaritia in seen juvenesset, Covetousness reigns most in old age. Thus this Old age of the world dotes too much on the things of the world. And our Apostle foretold it long ago,- In the last days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men shall be Covetous, (2. Tim. 3. 1, 2.) Covetousness is a Disease fallen into the legs of those latter times; And our Saviour (the great Physician of Souls) tells us, by a double Caveat, 'tis a dangerous one (very Epidemical)- Take heed, and beware of Covetousness, (Luk. 12.) Dangerous to the Church, Commonwealth, ourselves, Avarus nulli bonus, sibi pessimus: The Covetous, as he is good to no man, so he is worst to himself.  
It is an ill Habit- Remedijs non cedens, medendo exasperatur (B●daeus.) It grows the worse for Curing, it yields to no remedies. But whosoever is infected with it, cannot have a more sovereign Remedy, than is here prescribed,- Look not every man on his own things, etc.  
The Remedy consists of a double Direction, delivered in a double Proposition,—  

1. Negat.— Look not every man, etc.  
2. Affirmat.— But every man also, etc.   
And both these Universal.  

1. Universal Negat.— Not every man, Id est (in Equipollency) No man; Contrary, I confess, to the rule of Logic— Non omnis, id est, quidam; But the Hebrew phrase, having the Sign, [Non omnis] aequiposset universaeli neganti, (Keck. Sist. Log. lib. 2. de Aequip.) Neither is it simply Negat. but— ad modum: It is not meant, a man should not, at all, look on (regard, intent) his own things; but not merely, or too much affect them.  
2. Universal Affirmat. Thus-Let every man intent the Mutual good. The One, you see, forbids Covetousness, and Privacy: the other commands public Community.   
I hope I shall not need to make an Apology for my Division: indeed I might have Torn my Text into more parts by division and subdivision. But I have learned of the learned Artists, that a Dichotomy is, commonly, most commendable. It is a Canon,- Omnis divisio, debet esse bimembris, (Keck.) And a Philosophical Maxim, Frustra sit per plura, etc. It is true- Variet as delectat. 
a In this I profess myself a Disciple to Apollonius: I labour wholly to inform my Hearers understanding, not to please his ear.  But I desire, rather to profit, than to please. Therefore, in imitation of the best Methodist, who contracted 10. Com. into two. — Deum & proximum, (Math. 22. 20.) God and our Neighbour, I have divided the Text into two natural parts. And indeed, what is our whole Christian profession, but a Dichotomy? didactical, Practical: the one to inform the understanding, th'other, to Reform the Will. And the Practical is a Dichotomy too, expressed by the Psal. 
Phil. lib. 8. vit Apol,  Declina à malo, Fac bonum. Eschew Evil, do Good. (Psal. 34. 14.) And accordingly, it is office, of the Ministry, Bona decere, Mala dedocere. (August. de Doct. Christum. Lib. 4. Cap. 3.) To persuade to Good, to dissuade from Evil. Here you have both Evil and Good: And if I can persuade to the one, and dissuade from the other, I shall think this hour happily spent.  
And so I begin with the former, the Universal Negat. Look not every man on his own things. The Greek Text reads— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: wherein two words are Emphatical. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; This intimates, that worldly men think they have an absolute Propriety in those Goods of Fortune; that they are their Own; Gotten by their Own Providence, Kept by their own Diligence; Their Own to use, their Own to dispose. Their Own, and Theirs only. As though God had no right in them, either by Donation, or Disposition. As though they were- Domini, not- Dispensatores; (a mere Solecism in Divinity) The Church, the Commonwealth, the Poor, their Neighbours, in necessity, shall have no part nor portion in them; They are- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their own things. Hence their common Proverb— Shall I not do with mine own as I list? Which can suit to no man, but him that is God and Man— Is it not lawful for me, to do with mine own as I will. (Math. 20. 15.) 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Which signifies- Observare, Considerare, animo volutare. To observe, Contemplate, and think on; To denote the vehemency of these men's affection, to those earthly things. It doth them good to think on them, muse on them, Gaze on them- Simul & nummos Contemplorin arca, saith he in the Poet— Imm●ritur studijs, & amore senescit habendi, saith AUGUST. (Lib. 3. de lib. Arbitr.) And SALOMON Englishes it— The greatest benefit, they have of them, is to look on them with their eyes. (Eccles. 5. 10.)- Cernere divitias oculis: a notable pleonasmus, to show the bent of their affection to earthly things; They are as it were ravished with the very sight of them, as Narcissus with the sight of his supposed-selfe— Adstupet ipse sibi, vultuque immotus eodem— Haeret (Metam. lib. 3.) Or as the Disciples were, with Contemplating the Temple- Quales Lapides, quales structurae? (Mark. 13. 1.) So do these men— Look on their own things.  
The point of Observation then, must needs be this— It is not lawful, it is not Christianlike for any man, too much to love, to like his own Private. This is a common place, so copious, that the most barren invention may be luxuriant in proofs, precepts, examples, to verify, amplify, exemplify the truth of this Position. If you please to peruse the sacred volumes, you shall find Covetousness and Self-love, ranked among the greatest sins, and the Mark of God's Minacing. ISAIAH thunders on it— These greedy Dogs can never have enough: for they all look to their own way, every one for his advantage, and for his own purpose. (Isa. 56. 11.) And- For his wicked Covetousness I am angry with him. (Cap. 57 17.) JEREM. seconds him- Thine eyes and thy heart are but only for thy Covetousness. (jer. 22. 17.) Ezechiel joins- Thou hast taken Usury, and the increase, and thou hast defrauded thy Neighbours by extortion. Behold therefore I have smitten my hands upon thy Covetousness. (Ezech. 22. 12, 13.) Complosi manus: To show how God is incensed against Covetousness: He wrings his fist, and beats his hands- Ad modum irascentis, & ultionem minantis. (Carth. in loc.) HABACCUK is sent with a Proclamation against it- Ho, he that coveteth an evil Covetousness to his house, that he may set his nest on high. (Cap. 2. 9) Our Saviour makes it good with an oath- Amen dico vobis: Verily I say unto you, that a rich man, (a Covetous rich man) shall hardly enter, etc. (Mat. 19 23.) Our Apostle strikes it dead- No covetous person hath any inheritance in the Kingdom of Christ, (Eph. 5. 5.) He will give you good reason for it. 1. It is- Radix omnum malorum. (1. Tim. 6.) And humane reason hath espied as much- Indè ferè scelerum causae. (juven. Sat. 14.) All wickedness, almost, springs from this Root. Pride, Ambition, Oppression, Fraud, Fallacy, Injury, Perjury, Luxury, Inhamanity, Usury, Bribery, Anxiety of Mind, Hardness of heart, Contempt of GOD, Neglect of Death, Hell, and Judgement. For these things are not suffered to approach the sight or sense of Covetous worldlings- O death how bitter is the remembrance of thee to a man, that liveth at rest in his possessions▪ etc. (Eccles. 41. 1.) And thus Pullulat herba satis, quae nil habet Vtilitatis: This ill Weed, this stinking Root, grows a pace: No good Husband, (good Christian) will suffer it in the Garden of his heart.  
2. It makes men err from the faith, (1. Tim. 6.) Covetous men can have no true Faith in CHRIST,- Sibi scopum alium, prefigentes, quam Christum, (Erasm. in loc.) The Covetous man's object is not Christ's Cross, but the world's Dross. I dare make it a part of my Faith, (yet avouch myself no Heretic) That a Covetous man hath no true Faith. 'Tis a rare thing to see a rich man Religious. 3. And needs must they err from the Faith: for they are- Idolaters, (Ephes. 5. 5.) How Idolaters?-Sicut idolatra idola colit, magis quam Deum verum, etc. (Carth. in loc.) As an Idolater worships Idols, more than the true GOD: so they make more of their Mammon, then of their Maker. Our common Proverb shows it: When Riches are conferred upon a man, they say- He is a man made: as though the Riches made the Man, not God. Therefore joh. de Comb. says,- Homo avarus exhibet Creaturae, quod debe● Creatori, (De Avarit.) A Covetous man ascribes that to the Creature, which is due to the Creator; viz.- Fidem, Spem, & Delectationem, Faith, Hope, and Love. 1. Faith: Thus in affiance, they Cry, like Israel, — These are thy Gods, O Israel, (Exod. 32. 4.) 2. Hope: — They make Gold their hope, (Job, 31. 24.) And— The rich man's riches are his strong hold, (Prov. 8. 11.) Herein is his Confidence; this is his— Anchora firma spei, his fort of Defence, to bear him out; his friend, to Buy him out of dangers. But, as our translation has well expressed it, — The rich man's riches are as an high wall, in his well imagination, (Ibid.) It is but in Imagination, not always in fact: For Great riches have sold more men, than they have bought out of troubles, (Bac. Ess. 34.) men's Great riches do, many times, rob them of their lives or liberties: It makes them, either a Prey to Thiefs, or a B●●ty to Tyrants. What was the overthrow of the flourishing Roman state, but - Nimia falicitas, Too much Wealth? (Florus.) And this Great Wealth was one cause of Cardinal Wolsey's ruin: who being swollen so big by the blasts of Promotion, as the Bladder not able to contain more greatness, suddenly burst, and vented forth the Wind of all former favours, (Speed. Chron. in vit. Hen. 8.) 3. Delectation, or Love: Hereupon our Apostle styles Covetous men— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lovers-of-Money, (2. Tim. 3, 2.) and the Common definition shows it, — Est immoderatus amor habendi, an excessive love of Having, (Bonavent. cap. 6. Diet. Salut.) And the Etymon expresseth as much,— Avarw, quasi avidus aeris, A covetous man has a greedy desire of Money.  
But mark our Apostles conjunction in the former place,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: These two, Lovers-of-themselves, and Lovers-of-Money are one, as it were: so reciprocate, and correlate in nature, that they can hardly be separated. For what is Pride and Self-love, but the Daughter of Prosperity? Decet res secundas Superbia; As Plautus ironically jerkes at it. So odious and detestable is this Sin, that th' Apostle hates the shadow of it: forbids the Name and memory of it- Nec nominetur, Let it not be once named among you. (Eph. 5. 3.) Nec suspicio sit in vobis. (Ordin. Glos. in loc.) Let there be no name nor fame of Covetousness; Let no man be able justly to tax you for it. For we must not only, Be good, but not, Seem ill; Be good, for ourselves (- Conscientia propterte) Not, Seem, ill, for others (- Fama propter Proximum) Appearance alone, which in good is too little, in evil, is too much. It was well said of CAESAR— Caesar's wife should not only be free from sin, but from suspicion; So Gods Saints must not only be void of the fact of Covetousness, but of the Fame. So heinous a delinquent is the Covetous, that our Apostle excommunicates him, Ipso facto: Separates him from Christian society— Cum ejusmodi ne edatis quidum. (1. Cor. 5. 11.) A cursed sinner he is- Maledictus dispensator avarus, cujus largus est Dominus. (August.) Cursed is the Covetous Steward, that hath so liberal a Lord- The Lord is bountiful, indeed. He gives all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (lan 1. 17.) And he forgives all, Which forgives all thine iniquities. (Psa. 103. 3.) Therefore the Covetous must needs be odious to God; For it is Likeness that causeth love— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And- Simile gaudet simili, every thing delights in his like. Thus- Go● loves (his like) a cheerful giver. (2. Cor. 9 7.)  Haec res & jungit, junctos & servat amico●. (Horat.) 
Whence is that secret sympathy, and miraculous Combination of love, between the Loadstone and the steel, but from a likeness of qualities? But— Quam malè conveniunt? How unlike are Christ and the covetous? He is an Antipathite to Christ. What agreement hath the Temple of God with Idols? (2. Cor. 6. 16.) And covetousness (you have heard) is Idolatry. Surely as long as Idolatry itself, and this picture of Idolatry (Covetousness) bears any sway in this Kingdom, God cannot be in love with us, in league with us, there can be no good liking between us; we must look for Plague upon plague, War upon war, Famine upon famine.  
But, I think you look for Applicat. Beloved, marvel not, that you hear covetousness so hammered on- Malus cunens, Malo nodo: so tough a knot looks for many blows. For though iterations be commonly, loss of time, yet it is the best gain of time to reiterate often the state of the Question. I know Critical ears surfeit of any thing, save Curiosity: and Manna itself, often served in, becomes Nauseous to squeamish Israelites. When PAMBO the holy Hermit had this Lesson read to him out of the Psal. I said I will take heed to my ways, etc. He came not near his Master in a long time after: at next coming his Master checked him for his long absence; he answers, he had been busy enough all that while, to learn that one Lesson. So say I to you: I shall have enough to do, this whole hour, and you, a long time, to preach and practise this one Lesson. When one asked DEMOSTHENES, what was the chiefest part of an Orater, he answered- Action: what second? Action; what third? Action. So if any ask me, what is the worst part of a Christian? I shall answer, Covetousness: What next? Covetousness: What again? covetousness.— Avaronihil scelestius. (Eccl. 10. 9) There was an ominous Prophet rose up in Jerusalem, some four years before the siege of the City by Titus Vespasian: who cried continually, this one Note up and down the streets- Vae, vae, Jerosolimis: Haec interdiù noctuque clamitans. (Barrad. Tom. 3. lib. 4. cap. 2.) Woe, woe to jerusalem; driving this tune both night and day. And so our Saviour for many verses together inculcates this one sentence— Woe to you Scribes and pharisees, Hypocrites. So may I say-Woe to you Politicians, covetous: Woe to you Projectors, covetous: Woe to you Promotors, covetous: Woe to you Engrossers, covetous: Woe to you Regrators, covetous: Woe to you Depopulators, covetous: Woe to you Oppressors, covetous: Woe to you Extortioners, covetous: Woe to you Brokers, covetous: Woe to you Bribers, covetous: Woe to you Usurers, covetous: Woe to you Sacrilegious Church-robbers, covetous: Woe to you contentious Pettifoggers; covetous. But all these (fast friends to covetousness) will ehallenge me for an Enemy, with AHAB- Hast thou found me, O mine enemy, (Act. 19 28.) And cry out, with DEMETRIUS, Magna Diana Ephesiorum. Magna Avaritia Anglorum, Great is Avarice of the English. But I answer- Magna est veritas & praevalet. (1. Esdr. 4. 41.) Great is the truth, and prevaileth. And I demand— Am I your enemy, if I tell you the truth? (Gal. 4. 16.) Yes, what else?- Veritas odium. This same Truth is a naked and open Daylight, that doth not show the fantastic Masques and Mummeries of the world, half so stately and daintily, as the candle-lights of flattery and Pepularity,- Obsequium amicos. But the truth is- Veritas non querit angulos, Truth seeks no corners- Nihil Erubescit, preterquam obscondi. (Tertul.) She blusheth at nothing, but Hiding; No better place than the open Pulpit, to tell Gods plain truth,- Nil possumus contra veritatem, is the fittest Plea at this Bar. (2. Cor. 13. 8.) But than you will reply with AUGUSTINE,- Ama & objurga: Tell us the truth in love, smite us friendly; Content; And there is hope of you, if you will so be content; so far submit to the ingenuous censure of the Text. For though it be true, (considering the abominable Covetousness, cold Charity, and abounding iniquity of those times)- Difficile est Satyram non scribere: it is hard for a zealous Minister not to play the satire; yet, being now to take Charity's part against Covetousness, I shall be loath to break charity's head, in her defence; (only pardon the Accent of my voice, and zeal to the truth) I confess it is Heaven upon earth, to have a mind Move in Charity, Rest in Providence, and Turn upon the Poles of Truth.  
Well, beloved- without faith it is impossible to please God. (Heb. 11. 6.) But- Faith is dead without Charity. (jam. 2. 17.) And Charity is dead too, without Bounty.- Benigna est, She is bountiful. (1. Cor. 1. 4.) Est: Bounty is the Being, and Essence of Charity: She will not be bounded within the banks of Self-love, Covetousness, and Privacy. Her Council is,- Deriventur fontes tui foràs, let thy fountains flow forth. (Prov. 5. 16.) That Charity will hardly water the Neighbour-ground, which stays long to fill its own Pool. True it is, Charity begins at home: but it may not end there: for than it would tend, but to private ends; It must go abroad too, this is employed in the Text: (if ye please to mark the coherence.) A man may not- Look on his own things, without an- Also: but- Also on the things of other men.— Charity seeks not her own things. (1. Cor. 13.) Not her own things, Greedily, covetously. And will you look every man on his own things? Every man for Himself? It's a poor Centre of a Man's Actions, Himself: It is right earth; for that only stands fast upon his own Centre, whereas all things that have affinity with the Heavens. Move upon the Centre of another, which they benefit. Doth the Sun shine for itself? Doth it not extend its beams, universally, to all? He maketh his Sun to arise on the Evil and the Good. (Math. 5. 45.) Doth the fire give heat for itself?  
— Sic vos, non vobis nidificatis aves.  
Sic vos, non vobis Mellificatis apes, etc.  (Virg.) 
Every creature in its kind, is extensively good: only a Covetous man is good for nothing, but Himself; Not for Himselfe-Sibi pessimus, he is the worst enemy to Himself- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, His silver is his soul. (H●s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) And- He will sell his own soul for money. (Eccles. 10. 9) Nay, he will sell his Saviour like JUDAS▪, with a- What will ye give me? (Math. 26. 15.) Though it be but to buy a halter to hang himself. Thus he is good, indeed, for nothing: like our Saviour's Salt. (Math. 5. 13.) He is good for nothing, but to be cast out, and trodden under foot both of God, and all good Men.  
Dear Christians, your Souls are bought at too dear a rate, to be cast away on earthly things. In the Philosopher's Scale, the Soul of a Fly is of more excellence, than the Sun: In a Christians Scale, the Soul of Man is infinitely more precious, than all Creatures under the Sun. What shall it profit you to win the whole world, to lose your own souls? (Mat. 16. 26.) Your eyes are set like sparkling Diamonds, in a Gold ring, in too Noble and stately a place, to be basely dejected upon Gold and Silver, the dross of the Earth; Oculists observe, that whereas all Creatures have but 4. Muscles, to turn their eyes round about: Man hath a fifth, to pull his eyes up to Heaven.  
— Os homini sublime dedit, coelumque tueri,  
Jussit.  
! O then depress not your eyes, as if they were fixed on earth, nor turn them round by gazing on the fruitless Treasures of the Earth. Which the God of nature hath (as of purpose) hidden under the Earth, out of your sight; and placed under foot, to be trampled upon, ● Nihil, quod avaritiam nostram irritaret, posuit in aperto: pedibus aurum & argentum subjecit, calcandumque dedit. (Sen. Epist. 94.) Your eyes see all other things but Themselves: and will you invert the course of Nature, To look every man on himself, his own private, his own things? Nec potest quisquam beaté degere, qui se tantum intuetur. (Sen. Epist. 48.) No man can live happily, that lives, that looks to Himself only. An Ant, you know, is a wise Creature, for itself: But it is a shrwd Thing in an Orchard, or Garden: So, surely men that are great Lovers of themselves, are greatest Enemies to the Commonwealth. For whatsoever affairs pass through such men's hands, they crook them to their own ends; which must needs be Eccentrick to the ends of the Church, and Commonwealth. Self-love and private ends are like Suckers in the stock of a Graft, which draw all the Sap to themselves, and starve the Graft. Such is the case of the Weal-public among us, in those times: these Suckers, I told you of but now, have drawn out the very heartblood of it; we can hardly say we have a Commonwealth, it is a Common-woe; well defined by Sir THOMAS MOOR, long ago.- Quaedam couspiratio divitum, de suis negotijs, ac Commodis, Reipublicae nomine, tituloque tractantium. (Vtop.) There be too many both public and private persons, that, Narsissus-like, dote upon the conceited Image of Themselves (their own private fortune) and look with both eyes on their own Things; worldly Hermits, that desire- To dwell alone in the midst of the earth- (Isa. 5. 8.) Such extreme lovers of themselves, as they will set an house on fire, if it be but to roast their own egs-Their hearts are like I slands, cut off from other Lands: and their voice is like CAIN'S,- Num ego sum Fratris Custos? (Gen. 4.) And in other men's extremities, their resolution is, like Christ's Conspirators,- Quid ad nos? (Mat. 27. 4.)  
But as the tree prospers not, that's unkindly embraced with the writhing Ivy: So the public state must needs wither, whiles these Insinuating, Sucking selfe-lovers flourish in her. I shall not break the bounds of Charity to make our Apostles wish- utinam abscindantur, (Galat. 6. 12.) I would to God these Suckers were even cut off (cut off by Repentance, or by God's just ultion and vengeance) I would these eyes of Privacy and Self-love, that Look but on their own Things, were either cured with spiritual Eyesalve, to see with more Charity. (Revel. 3. 18.) Or else plucked out. For it is an- Evil eye▪ An Envious eye; which with a kind of fascinating ejaculation, bewitcheth the public welfare. And as the Sunbeams beat hotter upon a Bank, or, steepe-rising Ground, then upon a Flat; So doth a Covetous man envy the prosperity of others; seeking to sink them if he can.  — Alterius rebus macrescit Opimi●. 
It is said of VESPASIAN Emp. That he did advance many to promotion, that were most noted for Covetousness: And to what end? That when they had well scraped and gathered, he might use them as Sponges: and wring from them, that which by extortion, they had wrested from others; So, it were no Injustice, at all, if these Jngrossers, Extortioners, Usurers, and the like, that have Monopolised the Common Treasure into their private hands, were wrung and pressed, to yield out their Ill-gotten-Goods for the publike-good. It is observed that during that Triumvirate of Kings, HENRY, 8. of England, FRANCIS; 1. of France; CHARLES', 5. Emp. there was such a jealous watch kept; that none of the three, could win a palm of ground, but th'other two would straightway Balance it. So should Godly policy still keep centinel; that neither Selfe-wisedome, nor Privacy, do encroach too far upon the public. Certain it is, that if Depraved Policy, and Corruption: if private Engrossing and Usury, in City and Country, be suffered much longer, to play the Game, all the Money will be in the Box. And then though the Kingdom may have good Limbs, yet it will have but empty Veins. A sudden Consumption must needs surprise the Commonwealth.  
For what says a Great Statesman of France? Such is the condition of the Commons, as of the Hand of a Dial: the motion of this proceeds- Sensim sine Sensu, by insensible degrees; and is not seen, till it hath finished the course, and points directly to the Hour; So the loss and decay of the Commonwealth steals on, and is not perceived, but in the final Ruin. (PASQV. Letter to the Qu. Reg. of Fra.) Perchance I shall be accounted a tribunitial Orator: But my Happiness is, with our Apostle, that I speak before Grave and Honourable Senators, Who have knowledge of all Customs and Laws of the Kingdom. (Act. 26. 2. 3.) Whose clear eyes and uncorrupt affections (I hope) scorn to- Look on their own things; But as they are set in public place. For the execution of Laws, so do they acknowledge the Conclusion of the Rom. 12. Tables-Salus populi suprema lex; well knowing that Laws, except they be in Order to that End, are but Things Captious, and Oracles not well inspired; Making it their Prime study and care,- To look also on the things of other Men.  
Which is the second part. The Affirmat. proposit. But every man also on the things &c,  
The Greek Text reads,- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As The eyes of Faith can have no better Object than GOD: So, the eyes of Charity cannot have a more pleasing Object then the Common-good. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, His own Things, is like the colour of Black-Congregat Visum: it collects the sight, and makes it look too narrowly, too nearly, too niggardly; But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is like White-Disgregat Visum. it disperseth the sight, and makes it look abroad on other men's Good. As we are- One body in Christ, and every one, one another's members. (Rom. 12. 5.) So should the Members- Have the same care one for another. (1. Cor. 12. 25.) And, Every man also look on the things of other men. For whereas our Saviour commands- Thou shalt love thy neighbour as thyself. (Mat. 22. 39) Our Apostle translates it- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Rom. 13. 8.) Id est, Every man, whatsoever he be, (be he friend or foe) that stands in need of thy help. The love of ourselves is but the Pattern, the love of our Neighbour, the Picture limned, and drawn thereby. The love of our Neighbour, must be a Sicut,- sicut teipsum: as, or like thyself. It is observed, that our Saviour never regarded- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his private: But— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the public good:- I seek not mine own praise. (Joh. 8. 50.) But— I lay down my life for my Sheep. (john. 10. 15.  
Well, Faith and Charity are like a pair of Compasses, to take the Latitude of our Christian Profession: whiles Faith, like the one Foot, stands fixed in the centre of Justification: Charity, like th'other, must go round in a continual circle of Beneficent operation; and- Delight to do good, and distribute. (Heb. 13. 16.) As Faith is necessary to Justification; (Rom. 3, 28.) So are works of Charity, to Sanctification. (jam. 2. 24.) And as God looks on our Faith, in the Court of Justification, here: So, will he take account only of our works, in the Court of Remuneration, hereafter. Faith, having brought us home to Christ, in this Kingdom of Grace, leaves us (like our Temporal friends) at the Grave; But Charity is an Inseparable companion-It doth never fall away. (1. Cor. 13. 8.) She, likethe Indian wives, who are buried alive with their Dead Husbands, goes to the Grave with us, and keeps us company to heaven. Therefore is Charity preferred Maxima harum charitas. The chiefest of these is Charity. (Verse. ult.) And why so?- Vt pote quae in futura vita non aboleatur, ut aliae, sed perficiatur, because Charity, in the life to-come, is not abolished, like Faith and Hope; but perfected- (Beza. Annot. in loc.) Quum fides & spes inres promissas & futuras ferantur, illas presentes adepti, quorsum fidem & spem haberemus? For, seeing Faith and Hope look to things promised, and to-come, these things being come, what need we Faith and Hope?  
Charity then, you see, is a Good Companion: It is still Communicative, Explicative. She is altogether Sociable, not Solitary. Like job, she cannot— Eat her ● Morsels alone. (job. 31. 17.) She is nosooner— Diffusa pe●spiritum, shed abroad in our hearts by the Holy Ghost. (Rom. 5. 5.) But she is- Effusa per effectum, communicated to others by the Hand of Bounty; and can no more be bounded within the Narrow Limits of Selfe-wisedome, than a Scaturient Fountain within his own Banks. To instance this in the New Converts of the Primitive Church. The multitude of them that believed, were of one heart and of one soul, neither any of them said, that any thing of that he possessed, was his own, but they had all things in common. (Act. 4. 32.) This Community of Goods would well stand with Christianity, if the Commonweal were well Constitute: and the people (like those Converts) Combined by the Spirit of Charity. This only is the Cement, that can join Hearts and Souls, and make men— Vnanimes, to have but one soul in a Multitude of Bodies. And from this Conjunction must needs grow a Community: from the unity of Affection's, a Community of Charitable Actions. When one asked AGESILAUS, why Sparta was not fenced about with walls? He answered, That in steed of Walls and Castles, Cities should be fenced with the Virtue of the Inhabitants— Quos si jungat concordia, nulius potest esse murus inexpugnabilior, who being linked together by mutual concord, are more impregnable than the strongest Castle; So, it is unity of Affections, and Community of brotherly Offices, that must make us Invincible against all Diabolical Invasion; but without this- Nihil sumus. (1. Cor. 13. 2.) we are Nothing; nullius valoris, aut vigoris, of no value, no virtue.  
But for fuller explanation of this point (a Riddle, a Paradox to the Carnal sense) we must a little mix Philosophy and Divinity. In Philosophy I find two contrary Opinions: The one Plato's, That all things should be common to all men, in a Common wealth— Et quo ad possessionem, & usum (Plat. pol. 
This Community is impious, absurd, & ridiculous it, takes away all splendour and Magnificence. Demeer. Iu.  3.) But this is ridiculous, void both of reason and religion: For men in this Community, would never be at Unity; the Parity of persons, that then must be, and the Disparity of professions, vocations, Labours, Deserts, would never agree. Men of place would never abide to be ranked with basest Peasants: nor these of best Deserts, to share alike with unworthyest Drones. This would cause an anabaptistical Anarchy. The other Opinion is ARISTOTLE'S; 
That which is every man's, is no man's.  That there should be a Propriety of Possession, but a Comunity of Use: And this I take to be good Philosophy and Divinity. 1. A Propriety of possession: Otherwise ' how should men have Ability in themselves, to Exercise their Bounty and Charity towards others? — Rerum Communicate Constituta, Omnis Munificentia perit, (Arist. pol. lib. 2. ca 3.) grant a Community of possession, that each man may have a proper right in another man's Goods, then how can any man show himself bountiful? 2 A Community of use, there ought to be. Otherwise, every man would look but on his own things; Think himself borne, but for Himself, and Private Family; like those worldlings in the Psal. — Who having goods conferred upon them, made no other distribution of them, but to their babes, (Psa.. 17. 14.) The heathen Orator could give better Counsel — Non s●mus nobis nati: Not only our wives Children, and kinsfolk: but our King, Country, Church, Commonweal, and private neighbours have a share and interest, in our Means and Money. Res tua est, usus rei tuae meus est, saith Seneca De Benef. lib 7. cap. 5. The Propriety is only Thine, but the use is thine and mine. In this Sense, the Philosopher speaks true Divinity— Bonum quo Communius, eo melius, (Eth. lib. 1.) Our Goods the more Common they are, the more Commendable. And S●n.— Nullius boni sine socio, jucunda possessio. (Etist. 6.) Nothing that we possess, can give us true content, without a Companion in the Use,— Ego sic omnia habeo, ut omnium sunt, saith he again. (De Benef. lib. 7. cap. 10.) I have so the possession of all things, that the Use is common to all men. What difference is here, between SEN. and JOB? — Job could not eat his morsels alone, but the Fatherless must have part (job. 31. 17.) Nay these Endowments of the Intellect (Knowledge, Wisdom, Learning, etc.) What were they without Communication? — In hoc gaudeo aliquid dicere ut doceam, Saith SEN. It is my only joy in speaking, to teach others: — Nec me vila res delectabit, licet eximia sit et salutaris, quam mihi uni sciturus sim; neither can I take pleasure in any thing, be it never so excellent, lest others take part with me (SEN. loc. cit.) And all this is agreeable to the Moral Law of God: which gives every man his own, in point of Propriety; and requires this Duty, with all, in point of Community. That the Use of our Goods should be, to help our neighbours in necessity; who, in this respect, are called— The owners of thy Goods: (— Communicate usus) and it is injustice to with hold them, with a Niggardly hand (Prou. 3. 27▪) And the very Beasts, in Saint BASIL. Do teach us this Community— Illa enim his, quae ex terra nascunter, à natura, in Commune utuntur (Bas. in famac Sic. Hom. 40.) They, out of a natural Goodness, do share each with other, in those things that grow of the earth: How lovingly do our Flocks of sheep feed together in the same Common? and our Herds of Cattle pasture together in the same Lease? All of them do yield each to other in a mutual fruition of their bodily sustenance. — Nos autem in sin●m abdimus ea, quae sunt communia: ea, quae multorum sunt, soli habemus (Ibidem.) But we (worse than Beasts) do hide, and hoard those things, which God hath made Common; and that which should be for the Common good, we greedily engross to our private gain.  
Thus the Distinction of the Shcoolemen agrees, in sense, to this of the Philosophers:— Jus proprietatis, Ius Charitatis, A right of Propriety, A right of Charity; Right of Propriety, is the same with Propriety of possession: Right of Charity, with community of Use. Right of Charity, that belongs to the common good: Right of propriety, that appertains to the Private Owner. It was decreed in the Law— That a man, when he came into a vineyard, might eat as many of the grapes, as he pleased. [Deut. 23. 24.] This was Right of charity. But he might carry none away with him, (Ibidem) This was Right of Propriety. So the Disciples, passing through the corne-fields on the Sabbath, pull the ears, to satisfy their hunger (Mat. 12. 1) This was Right of Charity. But they put not in their sycle, to cut down the Corn, and carry it away: because they had not Right of Propriety. All this may be Comprised in Saint AMBRO'S description of justice— Est virtus, quae unicuique quod suum est, tribuit, alienum non vendicat, utilitatem propria negligit, ut communem aequalitatem custodiat. It is a virtue, that gives to every man his due: it challengeth no right in another man's Propriety, it neglects it's own private for the Public good.  
Now, would you have all these particulars cast up in a T●tall? The sum is this- It is the principal duty of our christian Profession, equally to respect the common Good: To approve ourselves true Members of the Body Mystical. This charity must we have, or we have not faith, (whatsoever we confess) To believe the communion of Saints. A crowd, is not company; Faces, but a Gallery of Pictures; Talk, but a Tinkling cymbal, without charity, and brotherly community.  
Beloved, I hope, you will give me leave to go so far with you, as my Text doth: To make the Application answerable to the Proposition. The one is Universal. Every man: So must th'other be; Every man of you must be a good commonwealths man; Must- Look on the things of other men; The Magistrate, the Minister, the Private man. 1. The Magistrate, especially: more specially, the judge; who, as his place is more eminent, so should he be more intent on the public good. The higher he sits, the more distant from the earth, from the earthly speculation ofhis own things, to- Look on the things of other men. This community is the green verdure, which delights the eye of justice; and nothing dims it more, than when the rheugme of Avarice distils into it- This blinds it. (Deut. 16. 19) True it is, justice in the Emblem, is blind: Blind to the persons, sees not the superficies of persons; but- Looks (clearly, impartially) on the things (the causes) of other men. And that, not with a squint eye, only on one side: as PILOT looked, more on the clamour of the Accuser, than the Innocence of the Prisoner. (Luk. 23. 23. 24.) Nor with a poore-blind eye, only upward: as the Governors looked on AHAB the King, not on NABOTH the poor subject.  
Though the eye sees not- per emissionem radiorum, (as the Platonics conceit) but- per immissionem specierum, (as the Aristotelians more probably affirm) yet, in this respect, Justice is a● Platonic: and sees not by Taking in the Goods of other men; but by- Looking on other men's Good. And for you (R. Hon.) I cannot impute unto you the least blemish of the eye: unless I should look upon you with the eye of M●mus; who, because he could espy no deformity in Venus' body, would needs find fault with her slipper. Personal Imperfections, no doubt you have: (who is without?)- Let him cast the first stone. But for your Places, I may not, I cannot say, Black is your eye. The one of you (to give CAESAR his due) I thankfully acknowledge, to have had comfortable experience of: not only for mine own, but the Country's good; 
a A famous Act of justice upon an infamous Barrator. As Hercules was famous for purging the world of Monsters. So are Magistrates famous, that purge the Commonwealth of these men-monsters.  which being a public cause, why should I not give it a public acknowledgement? For as Magistrates are- Scent of God for the praise of them that do well. (1. Pet. 2. 14.) So, great equity it is, That the praise and Encouragement which they give to other Well-doers, should reflect from others on their own Welldoing.  
Neither let any envious Critic accuse my Gratitude of Adulation: ('Tis from where there is least judgement, commonly, that the heaviest judgement comes.) For as we have a Negative command, Thou shalt not raise upon the Judges. (Exod. 22. 28.) (So the former Translation reads) or- Dijsnon Detrabes: (So the Vulg.) Thou shalt not deprave the persons, nor inveigh against the places of Magistrates; who are- Vice-dei, petty Gods upon earth. (Or Earthly Gods.) So have we a positive Precept— Honour the King. (1. Pet. 2. 17.) The King as supreme: and other subordinate Magistrates, who are Representative Kings; having the stamp of Regal authority upon their places; these must be honoured, encouraged by due respect to their places, and true affection to their Graces and Virtues.  — Laudataque Virtus-crescit: 
As praise is the reflection of Virtue, so is it the Nurse of it. And it is a Form due in civility, to Great persons- Landando precipere: This kind of commendative, is a commandative; By telling men what they are, we represent to them what they should be, more, and more. Go on then (R. Hon.) to look on your Country's good, (the common good) being the special Object of your Places; And (if I mistake not) at this time, a miserable spectacle; lying like him among the Thiefs, in Adomin, loco sanguinario, a bloody robbing place between Jerusalem and jeriche, (Luk. 10.) Robbed, wounded, and half dead; robbed by racking Landlords, wounded by Engrossing and Transporting Merchants, Half-dead by Devouring Usurers. Here is work for a Samaritan (for judges and justices) for surely the Priest and the Levite (our inferior Officers) pass it by, with little or no regard, not- Looking on the things of other men.  
And what doth the Minister in the second place? What Commonwealths men are we? We Spiritual men ought to- Look also on the things of other men. We have a Commonweal to take care of too- The commonweal of Israel. (Eph. 2. 12.) This should every Minister look to; especially the Bishops, who have their title from a compound of the Text; the simple here (you hear) is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Inspectors, Supervisors, Superintendents; Such as are appointed, to- Look on the things of other men; to provide for the Common good of the Church, both in Doctrine and Discipline. You know what our Apostle says of these men; The Elders that rule well are worthy of double honour, specially they which labour in the word and Doctrine. (1. Tim. 5. 17.) 1. They that rule well. (manage well the Pastoral staff of Discipline) these are honourable Commonwealths-men in Gods Israel. And this staff had need be walking: for who sees not, that Schism and Faction begin to be too saucy and unruly? 2. But they that labour in the word and Doctrine, (they that communicate Spiritual Food to the Souls of the people) these are more Honourable- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, specially these. 3. And they that do both (both rule well, and preach well) are worthy of double Honour, indeed; And they that deny it them, envy it them, are worthy of Treble shame.  
Then cannot we, for shame, but acknowledge our Happiness: and give hearty thanks to God, 
Give to every man his duty: honour to whom honour is due.  for the Honourable Commonwealth's man of our Israel: Specially for his Indefatigable Labours in the word and Doctrine, learnedly and liberally communicated to the whole Church, 
Rom. 13.  from Presso and Pulpit. And (without prejudice to the Pulpit) I may say, some of us are not worthy of this Happiness: Some Dunghill-Cockes, that cannot distinguish between a Barly-corne, and a jewel. But as Popish MOREN said of our Reverend JEWEL, A●arem te, ●ewelle, si non esses Zwinglianus: So may I of them, They would love him, Si; if he were not so good as he is. Every Critic will have a- Si, of Exception. You know the fable of the Frogs, the croaking Animals were never pleased with their present Governor: when they had a Stork, he was too stirring; when they had a Stock, he was too still. And so it should seem by their behaviour, — Insultant, desultant: But a blow or two of the Pastoral staff will make these Frogs dive under water. Mean time the Vulgar's envy is Virtue's foil; and if ye seek Virtue, you shall commonly find her by the Tracks of Envy; which, like a cunning Bloodhound, still singles out the fattest Deer of the Herd- Invidia pernitiosum, optimis, t●lum. Envy levels her poisonous dart to those of best Desert.  
Surely it much concerns all Clergymen to look to the Common Good of the Church. For the— blood of every soul, that perisheth under our hands, for want of a liberal distribution of Spiritual Food, shall be required of us. (Ezech. 3. 20.) And I wish our Apostles general Reproof in this Chapter of my Text Did not come too near home to some of us, — Omnes, quae sua sunt quaerunt. (Phil. 2. 21.) Some that have most profit from the Church, yield, lest profit, to the Church. Right like, that Inferior Priest, of whom I have read: who whilst he was without Preferment, had his Table, at meals, spread with a Net; to mind him of the Mystery of his Profession, and to tell him, He was a Fisher of men; Afterward, being preferred, he bade his servant: 
Phadr. lib. 3.  Take away the Net, I have caught that I fished for. 
Aesop Fab.  
a Suspitione si quis errabit sua, et rapiet ad se, quo derit commune omnium, stulte nu●abit animi conscientiam:  Let them that be guilty, make the Application. Of whom that Father said truly, — Currunt ad Cathedram, non ad curam: They love the Chair, better than the Pulpit. It's a wonder how men can have a Cure of souls, without Care. These men are rather Crassiani, than— Christiani, (Bub. lib. 5. de Ass.) More Secular, than Ecclesiastical; very Demasses, indeed. Neither do I speak this, in envy, to the places, or Dignities, of any of my profession: rather, I grieve to hear our Sacred Calling, in them, played upon, (not unjustly) 
b Si quispiam offendatur, & fibi vindicet, non habet quod expostulet cum eo, qui scripsit: ipse, si volet, secum agat iniuriam, urpote sui proditor, qui declaravit hoc ad se proprie pertinere: Erasm. Epist, ad Dorp. — Curae leves loquuntur, Ingentes stupent. I deny not, but we may, by Lawful means, seek Riches, and Preferment:— We have power to do it as well as others. (1. Cor. 9 1 2.) and— potestatem, non usurpatam, sed datam (Jerome de pastor. Eccles.) A power not usurped, but lawful derived; But, take his Distinction with you: We Ministers are to be considered in a double quality,— Vt Christiani, ut praepositi; As private men, as Ministers; In eo quod christiani, attendatur utilitas nostra: in eo quod praepositi, non nisi vestra. In that we are Private men, we have reason to have a provident care of our Temporal estates, as other men: we are not now maintained by Miracle; But in that we are Ministers, our chiefest care should be for our Cure. For— We be unto the Shepherds of Israel, that feed themselves, should not the Shepherds feed the flocks? (Ezech. 34. 2.) And my Text doth, as it were Comment on this place, — Look not every man (merely) On his own things, but every man also on the things of other men.  
And what Commonwealths-men are private men, in the third place? O dear Christians and Countrymen, Gentlemen, Yeomen, and the like, who make up the Body of the Commons: Remember, you are one another's Members, knit together by the sinews of policy, to one Monarchical Head; Let it be your care, to study the welfare of Him, and one another. There be three things, which do much rejoice God (and most beautify our Christian Religion) two whereof are— The unity of Brethren, The love of Neighbours (Eccl. 25. 1) O quam bonum, et quam incundum; how good, and how comely a thing it is, brethren to dwell together in unity, (Psal. 133. 1.) Therefore as you tender Unity and community, avoid base covetousness, which is still of the nature of 
a Democritus told Hypocrates, They daily plead one against another: the son against the Father. Brother against brother, Kindred and friends of the same quality, one against another; and all this for riches. Hippocr. Epist. ad Damoget.  Dividing: it divides the dearest friends; Brother and Brother.— Master, bid my brother divide the inheritance with me, (Luc. 12. 13.) Hereto SENECA alludes— Video ferrum ex eisdem tenebris esse prolatum, quibus aurum et argentum: 
b So that, sometimes, for body and for mind, Torture and torment in one Mine we find. Du. Bart. Fur.  I see iron digged out of the same dark mine, with gold and Silver; Ne aut instrumentum in caedes mutuas deesset, aut pretium; That no means might be wanting of Mutual contention; Meaning that covetousness begets bloody quarrels, (De Benef. lib. 7. cap. 10) In which place the wise Heathen cries out on the several kinds of v●sury, springing from covetousness, in his time: and to one he gives a bloody Epithet— Sanguinolentae centesimae, (Loc. cit.) Bloody usury: Because, like the Dur-fly, wheresoever it lights, it fetches blood of a Man's Estate.  
This is so the breach of Peace and Charity, that it makes one man odious to another: So St. BASIL,— When the Usurious Creditor, and penurious Debtor meet, Ille velut Canis ad praedam accurrit, hic verò, velut parata praeda congressum formidat. (In Psal. 15.) The one runs as a Dog to the Prey: th' other, fearing to be made a Prey, runs away. For, saith he, the Insolences of the Creditor, (intolerable to an ingenuous spirit) must needs cause a detestation, — Coram uxore pudefacit, coram amicis contumelia afficit, in foro strangulat, malus in festo occursus, vitam non vivendam tibi subornat. (Ibidem.) He shames a man before his wife, reproacheth a man before his friends, takes a man by the throat in the open Market, at a Feast, his meeting mars a man's mirth, and he makes a man weary of his life. And can this be a good Commonwealth's man? For a Gentleman to be an Usurer, is most ungenerous; for a Citizen, most uncivil; for a Minister, most unclarkely, for any man-most unchristianlike.  
O fie upon Covetousness!  
— Quid non mortalia pectora cogit?  
What mischief doth it not bring upon the Commonweal? Whence are wars and contentions among you? Saint JAMES asks the question. (Jam. 4. 1.) I will answer, are they not hence, even from Covetousness, Usury, Fraud, Oppression?  — Hinc Vsura vorax, & multis utile bellum. (Lucan.) 
It was SOCRATES' complaint.- Propria crescunt, communia neglecta jacent: So these men grow privately rich by the public Ruin: which must needs be, (if the Scriptures be true) the ruin of themselves and posterity in the end; For the curse of God is denounced against it- Woe unto him that buildeth a Town with blood, and erecteth a City with iniquitiae. (Hab. 2. 12.) Id est, cursed is that Fortune which is framed of Ill-gotten goods: the very Inanimate Materials whereof (the stone out of the Wall, and the beam out of the timber) shall cry for vengeance against the founder. (Verse. 11.) And where this Curse of GOD breathes upon any thing, it must needs be blasted; Witness the Figtree. (Mat. 11. 21.)  
Therefore, for the love of GOD, ye Magistrates, Ministers, and private men; Gentlemen, Yeomen, and all men, Remember the Common good of Church, and Commonweal. O let this be- Anglorum Helena, Christianorum Diana, The sum of your earthly delight; Fight for it, pray for it, preach for it, practice for it; I say Remember it. And that you may remember it the better, take an example or two, ere I conclude, along with you-  — Exempla plus ●voent. 
— When POLYCRATIDAS, with others, was sent Ambassador into a Province of Grecia: it was demanded them, before they could have Audience, whether they came upon private Commission, or public Legation? Whereto they answered, in a pithy Laconism●,— Si impetremus, publice: Sin minus, or●vat●●▪ (Erasm. Apoph. lib. 4.) Wherein they had a special eye to their Country's good, both ways: if their Message succeeded, it should be for their Country's Glory; if they had the Repulse, yet their Country should have no dishonour; they would rather take it upon themselves. When SCYLLA had taken the City Palestrina; he gave order, to put all the inhabitants to death, save only his Host; on whom he would bestow his life, in requital of his former Entertainment. But the Host refused his Courtesy, in these words: — Nolo patriae meae Extinctori debere vitam. (Erasm. Apoph. lib. 6.) I will not be beholden to the Destroyer of my Country, for my life: It shall never be said, I'll outlive my Country, and so died amongst his fellow-Cittizens. But to come nearer home: let the United Provinces learn us to unite our hearts, and to— Look every man on the things of other Men: 
a Alterius sic Altera pos. cit opem Horat. Eget Omnis amicus amico.  They finding any fallen into decay (Specially by designment of Divine providence) do voluntarily Contribute towards their Necessities: and that, by a kind of Silent and close Beneficence; That neither themselves, who give, may do it in Ostentation; nor they, who receive, may fear exprobration. A pious policy, and worthy imitation.  
And now, because Examples are like flaming Beacons, which fame and time set on Hills, to draw us to a Defence of virtue, whenso'ere vice invades the Commonwealth of man; Let these examples▪ fired by precepts, now flaming in your eyes from this saecred Hill of the Palpit, excite you all, to a Defence of Church and Commonwealth; which are dangerously invaded by Depraved policy, and private Ends,— Look not every man on his own things, but every man also etc. That so the Multiplicity of our persons being joined in a unity of Affections unto CHRIST, we may be fit to Enjoy the Glorious vision of the Trinity in Unity, Father, Son, and Holy Ghost. One only Wise, Invisible, incomprehensible Majesty. To whom, etc.  
FINIS.