THE SINCERE PREACHER: PROVING THAT IN whom is Adulation, Avarice, or Ambition, he cannot be sincere.  
DELIVERED IN THREE Sermons in Dartmouth in Devon, upon 1. THES. 2. 5. 6.  
By WALTER WYLSHMAN, Mr. of Art, and Minister of the Word there.  If ye know these things, blessed are ye if ye do them.  decoration or printer's device 
AT LONDON, Imprinted by Felix Kyngston, for jonas man.. 1616.   

TO THE RIGHT WORSHIPFUL AND right grave and virtuous Matron, and my best approved good Patroness at greatest need; Mistr●s MARY COTTON, wise to the right Reverend Father in God, WILLIAM the Lord Bishop of the Diocese of Exon; the glorious comforts of grace here, and the blessedness of immortality and eternity in glory hereafter.  
IT was the assertion of the wisest of the sons of men (Right Worshipful Patroness) that all rivers go into the 
Eccles. 1. 7  Sea. Some think they do it to do their homage, and pay tribute to that place, from whence they received their beginning. So hath it been my long nine years longing desire, ever since I have had a door opened (by your friendly means) to enjoy and employ my poor Ministerial talon, in testimony of my grateful remembrance of your undeserved, though by me of you then desired favours in those days of my trials (all which trials the trier of hearts knows came not on me for any singularity, but of mere simplicity and sincerity of my conscience) that there might pass back from me to you some small slender drops of those fuller streams of your then more than ordinary benevolence and beneficence, & ever since most gracious countenance towards me. So that I may say to you as S. Hierome did to a friend of his, tibi quod possum debeo & quod non possum. I am indebted to you in the highest extent of my ability, and in a higher strain than I am able to reach unto. In acknowledgement whereof (seeing other hoped-for means fail me) I beseech you to accept of these three Sermous, treating of the properties of a sincere Preacher, being the first divulged fruits of mine above twenty years labours in the ministery. Which I present not unto you with the best thought of requital of your favours, but as a bill of mine hand what I own, and how deeply I am engaged. All which if upon perusal you find (as indeed they are) but rude and rough hewed, yet I hope the worth of their subject (compared with the rockiness and barrenness of the soil and seat where they were bred) will win some favour from your friendly & favourable aspect. Howsoever it be, this will breed me some contentment, that by these I have endeavoured what in me lieth, to make known mine unfeigned sensible thankfulness, for your respective and unrequitable kindnesses. And whatsoever is wanting in me, I pray the God of all fullness to fulfil in you, making you the plant of his own right hand, being planted in the house of the Lord to 
Psal. 92. 14.  bring forth more fruit in your age, and to be fat and flourishing. And when death shall approach to shut up the full period of your age-worn days, for your favours showed to his servants, well may you be able then to consolate your decayed spirits, saying with good Nehemiah: Remember me O my God concerning this: and wipe not out the kindness that I have showed to the house of God, and on the officer thereof. I humbly take my leave, Dartmouth in Devonshiere this October 14. 1614  
Your Worships ever devoted in all humble duty, Walter Wylshman.   

THE SINCERE PREACHER.  1. THES. 2. 5, 6. 
Neither did we ever use flattering words, as ye know; nor coloured covetousness, God is record.  
Neither sought we praise of men, neither of you, nor of others.  
THe whole scope and bent of this our Apostle, in the former part of this Chapter, is, to perswode the Thessalonians to persevere in the constant profession of that doctrine, which he, and his fellow teachers had taught them, & they had heard of them. And to this end he produceth divers reasons: As first, that 
V 1.  their entrance was not in vain, but with such sound doctrine so accommodated with sincere living, as that they dared to appeal to their knowledge and conscience for the truth thereof. 2. That it was such 
V 2.  doctrine, as that they refused not to suffer at Philippi, many reproachful disgracements, wrongs and injuries, for the confirmation thereof. 3. All which notwithstanding, they 
V 3.  were bold to preach the same afterward unto them of Thessaloninca. 4. That this was done without all 
V 4.  manner of insinceritie in doctrine, in affection, or in the manner of doing: in doctrinne without error, in affection without uncleanness, in the manner of doing without guile. 5. On the contrary, it 
V 5.  was done in all manner of sincerity: For as we were allowed of God (saith he) that the Gospel should be committed unto us; so we speak not as they that please men, but God.  
Now in this text he proceedeth to prove his fourth reason, that there was none insincerity in their doctrine at all, by removing such faults as usually make doctrines unsound or insincere, and the faults which he laboureth to remove, are three capital faults in my text, which are as noisome to sincereness in doctrine and religion, as pestilence, famine, and sword, are to soundness in a Commonwealth. The first of these is Adulation; the second Avarice; the third Ambition. Adulation; for we used no flattering words as you know: Avarice, nor coloured covetousness God is record: Ambition, Neither sought we 
V 6.  praise of men, neither of you, nor others. For the removing of the first, because it is more palpable, he appeals to their own knowledge. For the second, which is more inward, he appeals to God's record. And for the third of Ambition, either for praise, or promotion, he clears it in the sequels by his own practice, and thinks if he free himself of these three, that he shall sufficiently confirm his assertion of their sincereness, not only in doctrines, but also in the manner thereof: taxing by the way the false teachers with these vices, of flattery, covetousness, and ambition in their doctrines; which in whom soever they are, they prove the very corrupters of their ministry, and the very cut-throats of the whole Church. I will therefore briefly speak of each of these in order, so far as they shall belong to our present purpose: And first of flattery; wherein I will observe these four circumstances: First, what Adulatition is. 2. How manifold it is. 3. How dangerous it is. 4. That the Minister that is a flatterer is not sincere. For the first; what it is, the Grecians derive this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to flatter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth meat, because (as the Apostle saith) they that are such serve not the Lord 
Rom. 16. 18.  jesus Christ, but their own bellies, and with fair speeches and flattering deceive the hearts of the simple. Agreeing with which is the Latin word Adulari, derived by the Grammarians from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth servile or base; for so are all flatterers, becoming mercenary 
Jude, ver. 16.  slaves, having men's persons in admiration because of advantage. So that flattery is, when any one regardeth or extolleth others for such things, as they are not to be regarded or extolled for; and that to this end, that he may obtain some such thing, as he lewdly and unlawfully desireth to get at their hands. In which kind of dealing there lie lurking two horrible vices: the one, that he doth falsely and feignedly, either praise, or think, or do such things as he thinketh will be pleasing to others, so that therein he is a dissembler and slavish. The other vice is, that he doth not this, either for the glory of God, or the good of the party praised; but to curry favour to himself, and to seek his own advantage, and this is servile also: and for this cause flatterers are compared to dogs, which fawn to be fed, as may be seen in Tertullus, the false fawning Orator, who to wrong innocent Paul, spared not 
Act. 24. 2.  to extol unjust Felix. And in the men of Tire, who to purchase their own peace, forbore not, against God and conscience, to advance godless Herod, to be as God, which their doubling and daubing how it discovered them to be base and servile, all men may judge.  
The parts of this false flattery are two; aut exim loquendo discernitur aut tacendo, by speaking, or by concealing it is discerned. By speaking, as when they so seek to please them that they hope to be graced by, as that they speak any thing that will humour them; as the 400. false prophets that were fat fed at jezabels' table, when they perceived that Ahab their King was disposed to make war against Ramoth Gilead, they framing themselves to feed his fancy, said, Go up, for the Lord shall deliver it into the hands of the King: Like as the flatterers of Herod did, before spoken of, who perceiving the pride of Herod, a man that desired so much to be great, that he showed himself to be an angelical devil: they spoke to him like the devil to Hevah, Ye shall be as Gods: Vox dei non hominis, the voice of God and not of man. As the Pope's shavelings now call their horrid Father, Papa noster deus, the Pope our God. Whereas had they any grace, they would say in effect, as faithful Michaiah said to Ahab, If thou go 
1. King. 22. 17.  up, thou shalt not prosper, bit all Israel shall be as sheep without a shepherd, etc. And as Phosion a Captain, notably answered his King Antipater, who reqniring of him a thing unreasonable, I would (Sir) do for your service all that is reasonable (said he) but you cannot have me both a friend and a flatterer. And as Agamemnon said in like case to Menelaus, being requested to join with him in a thing unhonest; My wits I would enjoy with thee, but mad with thee I would not be.  
The other part of flattering is by concealing, when as a man remembering the Heathens Maxim, Obsequium amicos veritas odium parit: that is, Flattery gets friends, and plain dealing fones, is afraid to reprove such faults, as by his place he is bound to do, but either by silence soweth pillows under great men's armholes, as Ezekiel saith, 
Ezec. 13. 18.  or by his daubing healeth their hurts with sweet words, saying, Peace, peace, when there is no peace, 
jere. 6 14  as jeremy reproveth: these like Satan beguile with unfaithfulness, and like judas desire to please with kill kisses: whereas had they any faith, charity, or conscience, they would with bold Paul tell reprovable 
Gal. 2. 11.  Peter that he is to be blamed, and with discreet Nathan, discover 
Sam. 12 7.  to recoverable David that he had sinned, and with undaunted Elias avow that, to taunting King Ahabs' 
1. King. 18 18.  face, that by him and his base Baalim, all Israel was troubled. And these are the kinds of flattery. Now followeth the third part of my division, and that is how dangerous flattery is.  
It is so dangerous as that Antisthenes said fitly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. It is far better to fall into the hands of Ravens, then of flatterers: for Ravens devour but the bodies of dead men, and these many times evil men: for it is oftentimes a judgement of God to be denied burial, as was seen in jehoiakim, that was 
jer. 22. 19  buried as an Ass is buried, that is, was drawn and cast without the gates of jerusalem: but flatterers oftentimes corrupt and defile the minds of living and good men, as may be seen in Caius Caligula, who was for a certain time a good Prince, but the flatterers which he had about him, by their immeasurable praises, made him become (as saith Suetonius) a monster of men, assuming on him not only the name of great Caesar, but of jupiter, and of the great God himself; for seeing himself so much adored of these sycophants, he fell persuaded that no man durst ever enterprise any thing against him, and so committed he a thousand cruelties, and strange and horrible wickednesses, spending his time and power in all excess, wantonness, and riotousness; wherein he never ceased to wallow and tumble himself, till he was suddenly massacred and slain: The like you have heard of the flatterers of Abab and of Herod, who 
1. King. 12 Acts 12.  brought them to their fearful ruins and destructions. And therefore one saith of flatterers about great men, that they are worse than the dogs about Lazarus; for these dogs licked Lazarus his sores for his good, but flatterers lick the sores of great ones for their hurt: for if they perceive any vices in them, which are their soule-sores, presently they extol these vices with the names of virtues, near in alliance with these vices: as their cruelty, they call magnanimity; their prodigality, liberality; their luxury, humanity; their covetousness, good husbandry; their pride, cleanliness; revenge, manliness; and drunkenness, kindness and such like. So that well doth the Philosopher compare a flatterer, for his imitating, to an Ape that will do any thing; for his counterseiting, to a false gem or precious stone that seems and is not; for his deceiving, to a shadow that appears and is not; for his biting, to a viper that woundeth deadly; for his kill, unto poison that destroyeth speedily: All which dangers of flatterers well perceived Dioclesian, who advanced from a low estate to be Emperor of Rome, and feeling himself not able to endure those Siren songs of flatterers, willingly forsook all his imperial dignities to live again in a private life; which he did for above ten years space, and never repent him whilst he was a private man, that he had despoiled himself of the Empire: for as Flavius Vopiscus reporteth of him in the life of Aurelian, he would often confess, that nothing was harder than to know how to rule well; for four or five (saith he) will assemble and make a plot together to deceive the Emperor, after they will say all with one voice what they will have him do: The Emperor, who is enclosed in his house, cannot know the truth of things as they pass, but by necessity is constrained to understand nothing but what pleaseth them to tell him, and make him understand; so do they cause him to give offices to men by themselves in post, which merit them not at all, and make him cast out such as best deserve them for the good of the Commonwealth. What should be said more? to make short (saith Dioclesian) a good wife and a virtuous Prince is bought and sold by such people. Behold the words of Vopiscus, who evidently showeth that Dioclesian was discontented to be Emperor, because he was governed, maugre his beard (as they say) by flattering Courtiers, which caused him to abuse his estate. And therefore worthily dealt Dionysius the tyrant with Damocles his flatterer, for his fair words full of peril, causing a table to be spread before him with all kind of dainties and delicates, and withal enjoining him to sit at this table, bid him often to eat of these delicates, who having a sharp sword hanging over his head by a small hair with the point downwards, durst not taste any of them for the fear of the present danger; so said Dionysius are thy fair flatteries, howsoever in show very glorious, yet I durst not taste of any of them, because of the dangers that lay hidden in them. Thus you see the danger of flatterers, they are the canker and very bane of Church & Commonwealth. Now I descend to the fourth part of my division, to wit, that the Minister that useth it is not sincere.  
My reasons are these: First, it is 
1. Cor. 4. 2.  required of the disposers of God's secrets, that they should be found faithful: where faithfulness is, there is sincereness; but there is no faithfulness at all in them, that for favour or fear, sin on the right hand or on the lest: on the right hand by flattering indulgence, as counting great sins of great men small sins, and small sins no sins, or common sins as virtues; or at least preach mercy where is no repentance; and therefore are like those that the Prophet speaketh of, 
a Prou. 28. 21. Ezech. 13. 18. Ezech. 22. 28. Icr. 6. 14.  that will transgress for a morsel of bread: these are they that sow pillows under men's elbows, and heal the breaches of the people with sweet words. Wherein they deal like glozing chirurgeons, that meeting with a festered sore, or with proud flesh, in stead of lancing & corrosiving, use gentle strokings and incarnatives; and so the one makes the sore ten times worse, and the other the blemish very much greater; and therefore as such patients in the end curse such daubers; so God and man will at last curse such flatterers. For so saith the Prophet Isaiah, Woe 
Isa. 5. 20.  be to them that speak good of evil, and evil of good, which put darkness for light, and light for darkness, that put bitter for sweet, and sweet for sour.  
A second reason why the flatterer is not sincere, is, because that whereas he being a Minister and messenger of God, should speak as God speaketh; he changeth his course, and speaketh as man fancieth. God speaketh deeply, and to the heart, he lanceth the spirit, and woundeth the inward parts: So should the Minister speak. He biddeth Isaiah show the people their 
Isa. 58. 1.  transgressions, and the house of jacob their sins. He must show forth the mercy of God, and not hide his judgements. He hath the Lord's business in hand, and therefore must be courageous. But a flatterer aims at men's favours, and fears their displeasures. When he seethe a thief, he runneth with him, and is partaker 
Psalm. 50. 18.  with the adulterers. He changeth with the times, and will not strive against the streams. But what do they? They deny God, betray his truth, and deceive his people. Of such the spirit speaketh, a Woe 
Eccles. 2. 13.  unto them that have a double heart, and to the wicked lips. And, a double 
●am. 1. 18 Luk. 2. 23.  minded man is unconstant in all his ways: and, he that is not with me is against me: and, he that gathereth 
●. King. 8. 21.  not with me, scattereth: and, how long halt ye between two opinions? If the Lord be God, follow him; but 
●. Cor. 6. 4. 15.  if Baal be he, then go after him. And again, what communion hath light with darkness, and what concord hath Christ with Belial? Cursed is he that flattereth the people, and is unfaithful in the Lords work. Thus you have heard what flattery is, and the kinds and parts of it, and the danger thereof, and that there is no sincereness in the Minister that useth it. Whence we may see the force of our Apostles assertion, Receive our doctrines for we are no flatterers. Observe the uses.  
The first use is, It teacheth every Minister to take heed of flattery, let them use gentleness, but not glozing; fairness, but not feignedness: let them endeavour to please the people, but no further than God may be pleased also. It is reported, that Alexander the Great had two friends that he much esteemed; the one for fairness of condition, and the other for his faithfulness in counsel: his pleasant friend was Hephaestion, but his faithful friend was Craterus. Hephaestion his pleasant friend would displease him in nothing; but Craterus his faithful friend would not please him but in just and good things: whereupon Craterus was called the friend of the King, but Hephaestion the friend of Alexander: so that by how much Alexander the King, was greater than Alexander's person; by so much a faithful friend is better than a pleasant friend. And thus must every good Minister be in respect of God, he must be an Hephastion, please him in every thing; but in respect of man, he must be Craterus, please him but in good things; as our Apostle saith, Let every 
Rom. 15. 2  man please his neighbour in that which is good to edification: but if men will not be pleased in this, but look to be pleased in their sins, than it is better to please God then men; for as the same Apostle saith, 
Gal. 1. 10.  If I should so please men, I were not the servant of Christ. And to this end, because men will not commonly be pleased with that which God is pleased with; therefore God commandeth jeremy his Prophet, saying, 
jer. 1. 7. 8. 9 10.  Thou shalt go to all that I send thee, & whatsoever I command thee shalt thou speak: he saith further; fear not their faces, lest I destroy thee before them; for behold, I have made thee this day a defenced city, and an iron pillar, & walls of brass against the whole land. And again he saith, Let them return unto thee, but return not unto them; thou 
jer. 15. 19  shalt be a consuming fire, and they shall be stubble before thee. When Moses sought to refuse the message and thought himself over simple to go unto Pharaoh, God answered, certainly I will be with thee: 
Exod. 3. 12. Exod. 7. 1. 2. Mat, 10. 27. 28.  and after he saith, I have made thee Pharaohs God, and thou shalt speak all that I command thee. So Christ saith, What I tell you in darkness, that speak you in the light, & what ye hear in the ear, that speak ye on the houses; and fear ye not them that kill the body, but are not able to kill the soul; but rather fear him that is able to destroy both body and soul in hell. The consideration hereof ever moved the Prophets and Apostles to warrant their sayings with authority from God, and to set apart all fear when they speak in his name. When Ahab reproved Elias, Art not thou he that troubleth Israel? he answered, I 
1. King. 18. 18.  have not troubled Israel, but thou and thy father's house, in that ye have for saken the commandments of the Lord, and thou hast followed Baalim. The Prophet Isaiah is bold with the Princes of juda and jerusalem, & saith, Hear the word of the Lord 
Isa. 1. 10.  ye Princes of Sodom, hearken unto the law of our God, O people of Gomorrah. john the Baptist is nothing 
Mat. 14. 4.  afraid to tell Herod, a mighty Prince, It is not lawful for thee to have her to wife. If Balake would 
Numb. 24. 13.  give me his house fall of silver and gold (saith Balaam) I cannot pass the commandment of the Lord, to do good or bad of mine own mind, what the Lord shall command, that same will I speak. So that these Ministers that for favour or fear flatter the people, are worse than Balaam that was but a wizard. And thus you hear what is the Ministers duty, namely, to deal sincerely, and not to flatter for any respect.  
The second duty is for the people, that if the Minister ought to speak sincerely without flattery, than the people ought to have sound ears and hearts, to hear without pride; for where pride is in the heart of the hearer, he will not suffer wholesome doctrine with 
2. Tim. 4. 3.  his ear, but having his ears itching after his own praise, he will after the lusts of his proud heart, get him an heap of teachers, as the Apostle speaketh; for self-love having blinded his judgement, he thinks he must walk on without all controlment: whereupon Solomon saith truly; Seest thou a man 
Prou. 26. 12.  wise in his own conceit, there is more hope of a fool then of him: therefore his counsel is, speak not in the ears of a fool, for he will despise the wisdom 
Pro. 23. 9  of thy words. And hereof come these slanders against them that speak with most sincereness, of describing of men, and of pointing at men in the public, and such like; For as Solomon saith, A wise man 
Pro. 4. 16.  feareth and departeth from evil, but a fool rageth and is careless. And, 
Prou. 15. 12.  a scorner loveth not him that rebuketh him, neither will he go into the way of the wise: whereas poor souls did they know who speaketh in the Minister, viz. God, and what he speaketh, viz. his word; and to what end he speaketh, viz. for their good, they would fear the author, and love the means, and embrace the end, and finding the secrets of their hearts to be made manifest, they would fall down on their faces and worship God, & say plainly 
1. Cor. 14. 25.  that God is in the Minister indeed, as the Apostle saith. But because he hath no purpose to be reform, therefore he hath no pleasure to be reproved. And here hence is it, that when jeroboam 
1. King. 12. 31.  gave himself over to commit wickedness with greediness, to the intent that he might follow his profaneness without all kind of reproof, the holy Ghost noteth, that he set up to be priests of the lowest and basest of the people; such as had neither will nor wit, knowledge, nor conscience, nor courage to reprove him; and by this means he made all Israel to sin with him. A policy that the devil hath long practised, as the most strong stratagem still to uphold his kingdom of darkness and ignorance by. Here hence came in our impropriations of the Ecclesiastical livings, of the most populous and the most frequented places (if you mark it) in this land, that private men having away these Church-livings, the inhabitants might either content themselves with a Sir john lack-learning, as Micha did with a running Levite for ten shekels of silver by 
judg. 17. 10.  the year, and so be without all instruction: or else if they hire a Preacher by a voluntary contribution, their paying might be as a means of his pleasing them, by flattering and soothing them in their sins. For as jesus the son of Syrake 
Ecclus. 29. 26.  saith, where a man is a stranger or befriended, he dares not open his mouth. And here hence is it, that in many of these populous and untaught places; sin doth not only crawl in corners, but even standeth up and walketh and jetteth in the streets with a whorish forehead that will 
jer. 3. 3.  not be ashamed, as jeremy saith, and he yields a reason of it, cap. 23. 14. For the prophets strengthen the hands of the wicked, that none can return from their wickedness. Therefore I beseech you my brethren all present, I beseech you, I say, to hear the word of God with reverence, and conscience, and pray for me that I may deliver it with such soundness and sincereness, that Christ our Sovereign may keep regiment in our hearts by the sceptre of his word, that Satan the unclean spirit being cast out, he may no more return amongst us. You know what Christ telleth his Disciples, Matth. 5. 13. Ye are the sale of the earth: and, ye are the light of the world. Now all know that salt must needs be sharp to a rotten or green wound; and light must needs be painful to a feeble or tender eye: yet even as the patient will willingly undergo the displeasure of the cure, rather than he will forego the pleasantness of the remedy; so must we do to be freed of our soul's maladies and miseries. A good Physician must needs disquiet his sick patient before he can heal his disease: and a good Chirurgeon must launce and rip up festered wounds, before he can apply helpful and healing incarnatives. We are spiritual Physicians and chirurgeons, the word of God the soul's potion, and the wine & oil of the soul's sores is committed to us, that by us it might be applied to season, supple, and salve all maladies. If it seem unpleasing, yet it is most profitable, therefore endure it; which that you may do with willingness and cheerfulness, I will shut up this point with that worthy saying of a faithful Orator of 
Titus Livius, lib. 3.  Rome, called Quintius Capitolinus, who on a time making an Oration to the Romans, after he had lively showed them their faults, in that they ceased not to disobey their superiors, whereby some great disorder and confusion might fall to the Commonwealth, addeth in the end, these words: Masters, I know well that a man may utter more pleasant talk, and tell you of things more plausible; but as for me, my nature is not to flatter, and the present necessity causeth that I love rather to tell you true things then pleasant. I have a good mind to please and content you, but I love much better to preserve and guard you from falling into destruction, how little thank soever I have of you. These remonstrances and words of this good man were of such efficacy, saith Titus Livius, by the pure and native truth which he showed unto the people, without flattery, that he appeased the tumults and discontentments of the City. So I doubt not (my brethren) but that seeing I may appeal (with our Apostle) to your knowledge, and consciences, that my carriage in speaking unto you, hath been without flattery, in sincere plainness; but that in the end I shall attain to salomon's experience, namely, he that reproveth a 
Prou. 28. 23.  man, shall find more favour at the length, than he that flattereth with his mouth.   

THE SECOND SERMON.  1. THESS. 2. 5. Nor coloured covetousness, God is record. 
YOu have heard (beloved in our best beloved jesus Christ) that the Apostles bend was, to persuade the Thessalonians to persevere in that doctrine, which he and his fellows had taught them. And to this end he produced divers reasons, the last and not the least whereof was, that they had taught them in all sound sincereness; and to this end he endeavoureth in this verse and the next to remove such capital faults, as might tax them of insincerenesse, and these are three in number; to wit, Adulation, Avarice, and Ambition: which three are as noisome to sincereness in religion and doctrine, as pestilence, sword, and famine are to soundness in a Commonwealth. Of the first (of Adulation) I have spoken already: now followeth the second (of Avarice) in these words: Neither used we coloured covetousness, God is record. Wherein as in the former of Adulation, because it was more gross and palpable, he appealed to their knowledge; so here in this sin of covetousness, because it is more inward & secret, he appeals to God's record, saying, Neither used we coloured covetousness, God is record. And as for the third, of Ambition, either for praise or profit, he clears it in the sequels by their own practice, and thinks that if he free himself of these three, he shall sufficiently confirm his assertion of their sincereness not only in doctrine, but also in the manner thereof. Taxing by the way the false teachers with these three, which in whom soever they are found, they prove the corrupters of their ministery, and the ruinaters of the Church. Now in following of this stream of covetousness, I will observe the same order, that I did in the former of flattery, for I will handle these four circumstances: first I will show what covetousness is. Secondly, how manifold it is, and what are the parts thereof. Thirdly, how foul and monstrous a sin it is. And four, that the Minister that is carried away with it, cannot be sincere. Finally, these heads being handled, I will draw forth some uses, and the remedies that we are to make of it. For the first what it is, the Latins derive this word Avarice from Aueo & ab auro vel are, so that they make covetousness to be an immoderate desire of money or gold. The Greeks' call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an immoderate desire to have more; so that how much soever the covetous man hath, yet not therewith contented he still desireth more. In like sense the Hebrews call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an over earnest desire of gain, which is never without oppression and wrong. Hence than I may thus define it, viz. that Covetousness is a base affection of the mind, arising from mistrustfulness of God in his providence, whereby one doth so immoderately desire earthly riches, as that never contented with that which he hath, he still desireth more than he hath, respecting neither right nor wrong done to others, to the intent that he may attain his desire for himself: all which being obtained, he still wanteth as well that he hath as that he hath not: for that which he hath he dareth not enjoy for fear of necessity, and he still vexeth himself with the want of that he hath not, because he would abound: so that still wanting the use of that he hath, and the possession of that he hath not, he is ever vexed with woeful perplexity. Which definition considered with his causes, will appear to be the more absolute. The efficient cause whereof is infidelity, even a mistrusting of God in his all-sufficient providence, and a trusting in uncertain riches. And therefore our Apostle terms covetousness idolatry, because the covetous man attributes that to riches, which belongs to God, viz. trust and confidence. The matter of his desire is worldly gain, which (like the world) is mutable and fading. The formal cause is his immoderate desire of riches, which cannot be satisfied. The final cause is Philautia, a desire to set himself alone aloft, and this monster, like a Cerberus, hath three heads, viz. fear of poverty, love of pleasure, and love of glory. Whereupon Saint Ambrose rightly compares Avarice to a strumpet in a Lady's habit, sitting on a chariot supported with four wheels, viz. Faint courage, Inhuman carriage, Contempt of God, and Forgetfulness of death. This chariot he makes to be drawn with two black horses, the one he nameth ravin, and the other Nigardship. To these both there is but one carter, and he is named Desire to have. This carter driveth with a whip having two cords, the one named Appetite to get, and the other, Dread to forego. Thus you see what covetousness is, and how she is mounted. Now if ye expect, that I should set open and anatomise unto you all the parts and members of this huge monster Covetousness, I confess that it surpasseth my reach: for as it is seated in the soul, which is a spirit, so it ariseth from the affection or desire, which is infinite, and therefore it being in nature infinite, her parts are also infinite, they cannot be numbered. Therefore S. Paul speaking of this monster Covetousness, which is but one, saith, that it is the root 
1. Tim. 6. 10.  of all evil, which is innumerable. So that if it be the root of all evil, than it is the root of idolatry, the root of impiety, the root of infidelity, the root of blasphemy, the root of simony, the root of usury, the root of bribery, the root of parricide, the root of homicide, the root of theft, the root of lying, of extortion, of oppression, of all false dealing, of lying, the root of contentions in the Church, the root of brabbling and brawling in the Commonwealth. And as it is by nature spiritual, so it prieth into every corner, and pierceth into every heart; it annoyeth our Physicians, it infecteth our Divines, it choketh our Lawyers, it woundeth our farmers, it baneth our Gentlemen, it murdereth our tradesmen, it bewitcheth our Merchants, it stingeth our Merchants, it stingeth our mariners, oh cursed covetousness! it is the poison of all things, the wound of Christianity, and the bane of all godliness: for covetousness marreth all, it mars all every where, in all places, in all degrees, amongst all persons. It marreth marriages; for it coupleth old dotterds with young giglots; it mars hospitality, for it shuts the doors against the poor; it mars almesdeeds, for it closeth the hand and heart against the needy; it mars religion, for it makes a show of godliness without the power thereof; it mars professors, for it bars their practice; it mars the ministery, for it choketh zeal; it mars the Magistrates, for it corrupteth justice; it mars all things, for it is a very plague. By all which you may guess of the universality of the parts of covetousness. If you will have her parts more compendious and more comprised, I will gather myself within the bounds of Philosophy, which makes the parts of Avarice to be these three, according to the three chief kinds of her actions: the first is to get greedily: the second is to keep needily: and the third is to spend sparingly and misarly. More briefly, her parts are Capacitas, repacitas, tenacitas: that is again, her greedy getting, her needy keeping, and her miserable sparing.  
For the first part Capacity, which is an immoderate and unjust holding of that which he hath, whereby he makes more reckoning of his riches and worldly muck, then of his neighbour's necessity and misery: such was the holdfastnesse of Dives in the Gospel, that 
Luk. 16.  not once moved with poor Lazarus his misery, would not give one crumb to ease his hunger; and his reason was (as it seems) his loathness to departed from any thing, being wedded to his wedge, and his despair, as the Poet saith, Quod si 
Hor. Sat. Lib. 1. sat. 1.  diminues, vilem redigetur ad assem: if he should once lessen his mine, he doubted it would come to a mite: so that in his we may see an heart set upon riches, and riches upon an heart; heaps of wealth like the hills that Wants cast up, Cumuli tumuli, every hill is a grave, and every heap a tomb to bury himself in.  
The second Rapacity, that is, that greedy desire of gain, which makes them that are infected therewith, not to reckon of the lives of the owners thereof, as Solomon saith. 
Pro. 1. 19  Nay they are so greedily set upon gain, as that they care not for their own lives neither, as may be seen in that golden-humored Midas, who obtaining his request, that all that he touched should be turned into gold, wrought his own famishment, for gold could not feed him; and therefore Saint Paul saith, that they that will be rich, that is (over 
1. Tim. 6. 9  greedily desire it) fall into the snares of the devil. Whereupon Sallust saith, that covetousness is always infinite and unsatiable, which is not lessened, either with plenty, or want.  
The third part of covetousness is Tenacity, which is a base and miserly hoarding up of wealth with a mistrustful wretchedness, loathing to afford himself any comfortable use of all his great store and provision of his riches: but as Solomon 
Eccles. 5. 16.  saith, he eateth his bread in the darkness with much grief, and in his sorrow and anger. And as David saith, riseth early, and goeth late to 
Psalm. 127. 2. Hor. Sat. Lib. 1. ●at. 1.  bed, and eateth the bread of carefulness. Such an one was Vuidius, that Horace speaketh of, that abounding in wealth, would not afford himself clothes, but went in a curtalized coat; for which miserlines his servants slew him, saith the Poet. And such an one was the churl in the Gospel (as it seems) for until he had more corn than his barns could hold, he never said to his soul, Take thine ease, eat, & drink, and take thy pastime: but when he thought he had meat enough, God would not leave him time enough, but told him, that in that instant night his soul should be taken from him. Thus you see covetousness displayed with her parts. Now it is easy to see how fowl and monstrous a sin it is.  
Covetousness is so ugly and monstrous a sin (as you have heard) that it is the mother-sinne, and beldame of all other sins, and all other sins are but as it were proctor's and factors to this sin, and serve but for porters, to fetch and bring in her living. For she makes Simony her drudge, Bribery her drudge, Usury her drudge, Deceit her drudge, Swearing her drudge, Lying her drudge, etc. Oh what a devil incarnate is this, that setteth so many vices awork, and hath so many retainers and underlings to serve her turn! No marvel then if covetousness be compared to the unmerciful grave, to unsatiable death, to all-devouring hell, which can never be satisfied. Bursa avari, os diaboli (saith one), the purse of a covetous man is the mouth of the devil, which is always open to receive, but shut to give: like Polyphemus in Antro, who had omnia se advorsum spectantia nulla retrorsum: all towards him, but none from him: see his picture in Alcmeon, who being willed by Croesus to go into his tresure-house, and take as much gold as he could carry away with him, provided for that business a long hanging garment down to his ankles, & great boots, and filled them both; nay, he stuffed his mouth, and tied wedges of gold to his locks of his head, and no doubt but for hurting himself, he would have forced his skull, and bowels within his breast to have his load at full. So that you see the unsatiableness of covetousness on gold, his heart is so set on it, and it so sits on his heart, that there is no room at all for any grace in the covetous man's heart; but even as in the body, when the spleen swells, all other parts decay and consume: so when the heart swells with over great desire of riches, all the graces of God consume and fade away. We see the hawthornes in the spring time have fair white flowers, and pleasant to the sense, yet all the while it is but a pricking thorn, and he that catcheth too hastily to these flowers shall prick his hand: so are riches, saith Christ, though glorious to the eyes, 
Mat. 13. 22.  yet but thorns to the covetous, they will prick both hand and heart, and the heart once wounded, the whole man will be consumed. Instance for this was judas, who no doubt at first was a man of many good parts; he forsook all to follow his master Christ, preached the Gospel, and wrought miracles as well as any of the rest; but once enamoured with the flowering whitethorn of riches, and eagerly catching after it, his heart was pricked with the thorn that lay hid in these flowers, in such sort as that it swollen and festered in him unto death, bringing him unto a most fearful and doleful downfall at the last. And good reason, for the covetous man is unjust against God, against man, against himself, against his wealth. Against God; for he doubteth and denieth his providence, and preferreth earthly trash to God that should be his heavenly treasure. Against man his neighbour in keeping all unto himself, whereas God hath made him but a steward, not a Lord thereof to dispense unto others. Yea he doth not only keep his own from him, but by force as a Lion, and by fraud as a Fox, he wringeth and wresteth his neighbour's wealth to himself; and therefore Syrake calleth the defrauder 
Ecclus. 11. 32. jam. 5. 4.  of the poor, a man of blood. And S. james willeth such cruel cormorants to weep and howl, for the hire of the labourers crieth against them, etc.  
He is unjust against himself; for he doth even sell himself to the devil for wicked gain, and like a sumpter horse, beareth burdens to the devil all his life time, that in the end of his days he may be thrust into the dirty stable of hell, with a galled back, and a wounded conscience. Whereupon Syracides saith well, There is nothing worse 
●●●lus. 10. 9  than a covetous man: why art thou proud O earth and ashes? there is not a more wicked thing then to love money, for such an one would even sell his soul, and for his life every one is compelled to put out his own bowels: agreeing with which is Solomon: He that is greedy 
Pro. 1. 1●  of gain, would take away the life of the owner thereof; and by a consequent his own too, who must go for a recompense of his neighbours life.  
Finally, he is unjust against his wealth; for he hideth it, and deprives it of the end wherefore it was ordained, & suffereth it to corrupt, and his garments to be moth-eaten, (as Saint james saith) and therefore no marvel if the wrath of God come upon such. And thus much for the foulness of this sin of covetousness. Now I descend to the fourth circumstance of my division, which is, that no Minister, overcome with this sin, can deal sincerely. My reasons are these:  
First, every Minister is, or should be, the messenger of the Lord of hosts: This heavenly Master, and earthly Mammon cannot be served of one and the same servant together, saith our Saviour, for they are 
Mat. 6. 24.  contrary one to the other: therefore that Minister that is overcome with covetousness, is fallen from Christ, as was seen in judas, & cannot be faithful unto him. Again, 
Mat. 13. 2.  the deceitfulness of riches, and the cares of this world, choke the word (saith Christ). Hence I thus reason: where the word is choked, there the conscience is clogged; where the conscience is clogged, the heart is corrupted; where the heart is corrupted, that man is not sincere: therefore the covetous Preacher is an unsincere Preacher. For even as all beasts, that go with their breasts on the ground, were accounted abominable by the law of Moses; so are 
evit. 11. 42.  all those, be they Ministers or others, whose hearts are as it were soddered unto the earth. And here hence is it, that the devil used this as the last, but not as the least engine to foil Christ himself, in tempting him, saying, All this will I give thee: thinking with the Poet, Auri sacra fames quid non? which certainly prevaileth much where grace guardeth not. Therefore we read, Revel. 12. 4. That the devil, the great Dragon, drew the third part of the stars of heaven with his tail, and cast them to the earth; and no marvel if he thus strive to prevail: for if he once corrupt the shepherds, it is an easy matter to consume the sheep. It is not therefore without good cause, that our Apostle doth so much strive here to clear himself of all coloured covetousness: for h●d he been covetous, he could not be sincere; for covetousness and corruption are always companions, as was seen in Balaam, who loving the wages of unrighteousness, as Peter styles 
2. Pet. 2. 15.  it, though he protested, that if Balak would give him his house filled 
Numb. 22. 18.  with gold and silver, yet he could not, nor would not speak more or less than the Lord commanded him; yet for the love of that wicked gain he not only went, though first forbidden of the Lord, and after gave wicked counsel to Balake (as josephus reports) for his gain. joseph. 
Josephus Flavius.  Antiquit. judaic. lib. 4. cap. 6.  
The use therefore of this doctrine is, first to teach us, who are like to prove sincere Preachers, and who not. The Scribes and pharisees (saith Christ) devoured widows houses, under a pretence of long prayer: these pharisees have their followers the Papists, who through covetousness make merchandise of all that they do. They sell the use of time, of meats, and of marriages; they sell their Masses and their prayers, and their pardons, and purgatory, and heaven itself; they make money of Peter, and of Paul, of the Apostles, and of Martyrs, and of Christ himself. These no doubt are they of whom Saint Peter speaketh, through covetousness shall they with feigned words make merchandise of 
2. Pet. 2. 3.  you: and therefore these men cannot in their doctrines be sincere. Come we unto others, that through desire of greatness count gain to be godliness, joining house unto house, and Church unto Church: if these should appeal with our Apostle to God's record, I fear me they would make their faults broad to their consciences. And certainly doubt is to be taken of such men's sincereness: for how shall they teach others to be sincere, that are not sincere themselves? Yet here we must take heed, that we do not count all to be covetous, that abound in the use of earthly riches; for it is not the having of riches, but the trusting in riches that makes one covetous, as our Saviour expounds 
Mark. 1 ● Ecclus. 13. 25.  it. Therefore saith Syrach, Riches are good to him that hath no sin. Else we shall condemn holy Abraham, job, David, Solomon, and such like, who were marvelous rich, and nothing the worse for their riches; whereas reckless carelessness and profuse prodigalnes is a sin against nature, for he that shall not in an upright and holy manner provide for his own, is worse than an infidel: 
Tim 5.  yet we must not so trust in riches, as that without these we mistrust God's providence and promises. As poverty therefore is evil in 
cclus. 13 25.  the mouth of the ungodly, so riches is not evil in the heart sanctified. Goods than with godliness is no hindrance to sincereness; but mistrustfulness with much or little riches, breeds neither soundness nor sincereness.  
A second use is, that such people as in their own knowledge and consciences, perceive their Pastors to be faithful and freest off covetousness, these should give great credit to their doctrines for sincereness. In the eleventh of the Acts it is recorded, that when the Church understood, that a great number at Antiochia believed and turned unto the Lord, they sent Barnabas unto them; who when he was come and had seen the grace of God, in the sincereness of his heart, he was glad (saith the text) and exhorted all that with purpose of heart they would cleave unto the Lord, Where the holy Ghost showeth, that his so holy exhortation had a great and a blessed effect, for much people joined themselves unto the Lord. And what was the cause that should move this people thus to join unto the Lord? it is there noted, that he was a good man and full of the holy 
Act. 11. 24  Ghost. As if he should say, his goodness and sincereness was of great force to move them to turn unto the Lord. So we read of Herod, though otherwise a proud Prince and profane, yet when he heard john Baptist, he did many things, 
Mark. 6. 20. 21.  and heard him gladly. And what was the cause that should move him hereunto? the holy Ghost noteth the cause, that it was johus sincereness. For Herod feared john, knowing that he was a just man and an holy, and reverenced him: so that those that will not reverence their sincere Preacher, are more prosane than wicked Herod was. And yet behold the protervity of these times, wherein all for the most part hate to be reproved, because they have no hearts to be reform, who like the perverse Galathians, count him 
Gal. 4. 16.  their enemy that tells then the truth. The reason whereof our Saviour yields, namely, that he that evil 
joh. 3. 20.  doth, hateth the light, neither cometh to the light, lest his deeds should be reproved. So that the most profound are esteemed the most profane, even monstrous persons, Zach. 3. 8. as signs and wonders, Isai. 8. 18. the most conscionable thought to be most contentious, jerem. 15. 20. But what doth this bewray, but that the whole body is dangerously sick, and out of order? even as a man in a fever, when the gall hath dispersed itself over the stomach, finds no good taste or relish of the best meats: and as the sluggish sleeper in the lethargy holds him his greatest foe that is his best friend, in awaking him; so it fareth with those poor souls, that are most sick with sin, they would go to perdition in peace, and cannot abide to be roused out of their sins. Therefore we have great cause to pray with David to establish us with right and free spirits, that being spiritual we may be able to discern all things as they are; we may love sound them that deal sincerely, and have them in 
1. Thes. 5. 13.  singular regard for their works sake.  
Finally, seeing that covetousness is so great, so gross, and so general a sin, let every man betimes examine his own soul, whether it have taken any hold in his heart: for (assure ourselves) their lives are miserable, and their ends damnable, (as 
Phil. 3. 19  S. Paul saith) that live and die in this sin. And therefore seeing the danger is so great, and yet the sin so common, need have we (every one of us) to pray to God with David, to incline our hearts unto his 
Psal. 119. 36.  testimonies, and not to covetousness. Which that we may do, we must labour to get that blessed gift of contentation, that the holy Ghost 
Heb. 13. 5  exhorteth unto, saying, Let not your conversation be in covetousness, but be content with that you have: for he hath said, I will not fail thee, nor forsake thee. A notable example of this virtue we have in the Apostle Paul, who had learned in whatsoever state he was, therewith to be content: 
Phil. 4. 11. 12.  and therefore he saith, I can be abased, and I can abound: every where and in all things I am instructed, both to be full, and to be hungry, to abound, and to have want. This which Paul practised is soon said, but not so soon done. That we therefore may after his example be content in every state of life, and shun this foul sin of covetousness, let us consider of these preservatives. First set before our eyes the commandment of God that saith, Thou shalt not covet, not thy neighbour's house only, but not any thing that is his. For look what is sin to take in the sight of man, is sin to wish in the eyes of God; but in man's sight, it is sin to take any thing that is thy neighbours, for it is against the law of nature, that wills thee to do as thou wouldst be done unto; and against the law of justice, that commandeth to give every man his due: Therefore (saith God) thou shalt not covet any thing that is thy neighbours, be it never so little, it is too much to covet; and though he can spare it, God will not spare thee for wishing it: and though it be not much wherein thou offendest, yet the Majesty of God is great, whom herein thou offendest: therefore thou seest there is no warrant at all, to covet.  
Again, consider that though a man have that which he doth covet▪ yet it cannot profit him, unless God bless it. The Israelites (saith David) coveted flesh for their lusts, and God gave them their desire; with their desire he gave them flesh, but he sent leanness withal 
Psal. 106. 15  into their souls: so, many are sick with Ahabs' disease, proposing to themselves if I had such a dwelling, than I should have content; if such a living, them I should have no want. But consider, I pray you, may not this be a fond and false persuasion? may not God cross thee in thy wishedfor dwelling, with unwished for diseases in thy body, and with torturing horror in thy conscience? and than thy dwelling will not delight thee, and thy covering will not content thee. And as for riches, thou mayst drink in gold with Balthasar, and see with him 
Dan. 5.  thy doom and downful graven in the walls of thy palaces, that may more quail thee, than thy gold and wine can comfort thee. Therefore David's counsel is worthy, Psal. 62. 10. 11. where he adviseth, saying, If riches increase, set not thine heart upon them. Why? for three reasons: first, for God spoke once or twice, and I heard it, that power belongeth to God. As if he should say, Nothing hath any power to do a man good, but only God. Secondly, to thee, O Lord, belongeth mercy: noting, that nothing procureth pity and mercy, but only God: and that a man is loved and kindly entreated, it is not from his wealth, but from God that puts love into men's hearts. Thirdly, thou Lord rewardest every man according to his work: teaching, that God looks to our works, not to our wealth; when he comes to judgement, sin then shall have shame, and sincerity salvation; whatsoever our wealth hath been, riches deliver not in the day of the Lords wrath, but righteousness delivereth from death: riches than cannot help, why therefore should we so much covet them?  
Thirdly, consider how little will content nature; we brought nothing with us into the world, and we shall carry nothing out. If therefore we have jacobs' wish, food and raiment, let us therewith be content. Nay, we have warrant to crave no more than Agur craved; Feed me with food convenient for me, Prou. 30. 8. therefore our Saviour taught us to pray on this manner, Give us this day our daily bread: that is, bread for our substances; or such bread as is sufficient to preserve our lives, And that God is displeased at men's over greedy craving much, he would have us to learn by his allowance in the wilderness, for there he fed his children from heaven with Mannah 
Exod. 16. 20  sufficient for the day; and if any in greediness would bring in more, he caused it to putrefy and to be full of worms: to teach us, that he accurseth all that we crave, more than he alloweth us.  
Fourthly, consider that whatsoever we have, if but mean fare, if but poor rags, but a ruinous cottage, yet it is far better than we deserve; bread or water is too good for the best of us: our sins can challenge nothing but sackcloth to cover us, and if we had our desert, our houses should be hell. And therefore strive to have a sense and feeling of the want of Christ, and to see our damnable estate in ourselves without him; and then, though a man were covetousness itself, this will be a means to turn his heart from the pelf of this world, and to seek wholly after spiritual and heavenly things. For the consideration of our own misery in ourselves, and a lively sense of the need we have of Christ, will make us hunger after him and his righteousness above all things in the world. We find by experience, that many are endued with good gifts of knowledge, of joy in the Word, of zeal in good things, etc. who nevertheless in their callings are overcome with this foul sin of covetousness: and the reason is, because they were never thoroughly touched with any sense or feeling of their need they had of Christ: and therefore they never thought with S. Augustine, Quid prodest, si omnia habes, eum tamen qui omnia dedit non habere? What profit is it to have all things, and to want the giver of all things, without whom all possessions and possessors are vile and miserable? The consideration whereof made Moses (when he came to years) to 
●eb. 11. 26.  entertain affliction, esteeming the rebuke of Christ greater riches, than the treasures of Egypt: because he had respect to the recompense of reward. So, did we (beloved) see out vileness without Christ, and made once to hunger after him, then every one would begin to say with S. Paul, I esteem all things as dung, 
●hil. 3. 8.  in regard of Christ: and with David, As the Hart brayeth after the rivers 
●sal. 42. 1.  of waters, so thirsteth my soul after thee, O Lord. This is the counsel of Christ, First seek the kingdom 
●at. 6. 33  of God and his righteousness. We must in ourselves be as the wounded man, that lay in the way, that Christ jesus the true Samaritane may come by us to supple our wounds, and to pour his own precious blood into our souls; for as Mary said, God filleth the hungry with 
Luk. 1. 53  good things, but the rich he sends empty away. Thus you see that the feeling of the want of spiritual grace, makes men contemn, or to set light of earthly riches.  
Finally, consider the special, wise and fatherly providence of God, in disposing and governing the things of the world, he hath riches enough in his hand for all: If then it do not seem good to his wisdom to give thee more or better things; know assuredly, that that is best for thee, who can choose better for thee, than thou for thyself; for he is a most wise carver, and 
Psa. 34. 10.  faithful Creator, and can deny no good thing to them that fear him: the consideration whereof made holy job to praise God in wealth and woe, saying, The Lord 
job. 1. 22.  hath given, and the Lord hath taken, blessed be the name of the Lord. And David comforted himself upon this special providence of God, acknowledging, that the Lord being his shepherd he should want 
●sa. 23. 1.  nothing; and therefore finding this Lord to be the portion of his inheritance, and of his cup: he was sure he would maintain his lot; and confesseth that the lines are fallen 
salm. 16. 5. 6.  unto him in pleasant places; yea, that he had a fair heritage. Thus, if with David, any one can once make the Lord his portion, he cannot but be full of contentation. For how can he want any thing, that hath for his portion the Lord, the guider and giver of all things?   

THE THIRD SERMON.  1. THES. 2. 5. Neither sought we praise of men, nor of you, nor of any others. 
HEre is the third fault, which the Apostle laboureth to remove from himself, to prove his sincereness by; namely ambition, either for praise or profit; of which he laboureth to clear himself in the sequels, by his, and his fellows, practice; and assures himself, that if he can free himself and them from this and the two former vices, that he shall sufficiently confirm his assertion of their sincereness, not only in doctrine, but also in the manner thereof.  
In handling of which fault of Ambition, I will observe the same order that I did in the former two, of Adulation and Avarice. For I will follow these four circumstances. I will first show what Ambition is. 2. How manifold, and what are the parts of it. 3. How foul and dangerous a sin it is. And 4. that the Minister that is ambitious, cannot deal sincerely in his doctrines: and finally these heads being handled, I will draw out some use that we are to make of it, and some remedies thereof.  
For the first, what Ambition is, our Apostle saith in my text, we sought not praise of men, nor of you, nor of any other. Where our Apostle seems to import, that over-greedy seeking, & an over-griple desire of the praise of men, is Ambition; and so do the very words themselves in the Original signify, if we well consider them; for Ambition is a Latin word, derived of the verb Ambire, which is, to go about, to sue, seek, and keep a coil in the world for praise and promotion; to which the Greek word φιλοτιμία agreeth, which signifieth over great love of honour, and greedy desire of glory. Whence (I think) I may thus define Ambition, viz. Ambition is a base sin, whereby a man is so carried away with an inordinate desire of his own praise and honour, that whether he deserve it or no, he regards it more than God's glory, or his neighbours good. Which definition being compared with her parts or causes, will (I guess) appear to be an absolute definition; her parts I make to be her Kind and Difference; her kind is, that it is a sin, or base sin, her difference from other sins is, that it makes a man sick with self love: For the kind, that it is a base sin, I prove by reasons natural, politic, and divine. Natural reason proves it, For whereas man by nature is a sociable creature of the same matter and mould, form and fashion with others, & therefore should affect and delight in & with others; the Ambitious man is so taken up with self-love, & with a desire of his own praise & preferment, that he becomes a Timon, a Misanthropos, a despiser and hater of all others in respect of himself. 
Tullij office lib. 3.  Whereupon Heathen Tully could say by the light of nature, that in a free City nothing can be imagined more foul or monstrous, than the ambitious desire of preferments. To which accordeth divine Jerome, saying, Vilium est hominum alios viles facere, & qui suo merito placere non potest, placere velle aliorum comparatione: that is, it is the property of vile and base men to disgrace others, to be graced themselves (as all ambitious men seek to do) and having no merit of his own by comparison, to seek to be accounted of by others.  
Secondly, that this is a base sin, crossing policy, I prove; for it seeks the downfall of all human society. For whereas one strives to be above another, there is nothing but envy and destruction of one against another: 
Epist. 2. Lib. 12.  whereupon Seneca saith well, Take heed of Ambition, it is a vain swelling, and turbulent evil that hath none end, and vexeth himself as much to see another before him, as himself to be behind another; so that it is carried with a double envy: vides autem quám miser, si is cui invidetur & invidet: behold then (saith he) how miserable the Ambitious man is, if he enuic him that is envied by him? which thing 
Prou. 13. 10.  made wise Solomon to affirm, that only by pride doth man stir up contention, but with the well advised is wisdom.  
Divine reason proves ambition to be a base sin; for whereas God hath reserved these three things to himself, viz. Vengeance, judgement, and Honour; the devil by this sin of Ambition, striving to be equal with God, of an Angel of light, became a spirit of darkness: whereupon Basilius magnus calls it the devils disease, because it makes men like the devil; for the ambitious man hath no belief, as our Saviour saith, How can ye believe 
joh. 5. 44.  that receive honour one of another, and seek not the honour that cometh of God alone? So that you see proved by reasons natural, civil, and divine, this genus, or kind of my definition, that Ambition is a base sin.  
The difference of this sin from others is, that this sin makes one to be sick of self-love, even with an inordinate desire of his own praise and honour; so that, as Icarus, he would mount above the mountains: for whereas the covetous man desireth riches, and the flarterer bellie-cheere and maintenance, the Ambitious man aims only at honours; so that he regards not friend, brother, nor father; but with Absalon, will seek his father's head, to have his crown.  
Hence we may descend to consider the causes both efficient, material, formal, and final of this soul sin; the opening of which will make us further and fuller to behold the ugliness of this base monster.  
The efficient cause of Ambition, is ignorance: for howsoever some think, that pride was the cause of the fall of men and Angels, though it be not denied but that pride was in this sin, yet the breeder of this pride was folly, which made them proud; therefore job (saith God) found folly in the Angels: so that ignorance being the mother of folly, is the first cause of the pride and Ambition of Angels and men; and good reason, for no man knowing God or himself as he ought, can be proud: so that one may be bold to say to the Ambitious, That folly was his mother, and shame will be his daughter.  
The material cause of Ambition is, vain praise and honour, which so bewitcheth the heart of the foolish, as that their whole man is set upon it, as S. Bernard, in lib. 3. de consideratione affirmeth, saying O ambitio ambientium crux? quomodo omnes torques? omnibus places? nile acerbius cruciat, nil molestius inquietat, nil tamen apud miseros mortales crebrius negotijs eius: that is, O Ambition, the cross of the ambitious, how dost thou torment all, and yet please all? nothing doth more cruelly crucify, nothing doth more troublesomely vex men, and yet nothing is more common with miserable mortal men than her affairs. Act. 12, 23. We may see, that Herod Agrippa, to win honour of men, usurped to himself the honour of God, & for it God made him more base than a worm.  
The formal cause thereof is, an over greedy and inordinate desire of honour, such as was seen in julius Caesar, who being ambitious of a Monarchy, shamed not to utter the words of Euripides, Sipeierandum est, regnandi causa peierandum est: as if he should say, Swear, and forswear for a Kingdom: for the getting of honours, forget God, kindred, and conscience: so that the end of Ambition is also to prefer his own honours before God's glory, or neighbours good; as was seen in Herod, but specially in jeroboam, 
Act. 12.  who to uphold his own honour, set up Idols in Bethel, and Dan; fearing lest if his subjects should go up to jerusalem, to the place of God's worship, the hearts of the people should turn again unto 
1. King. 12. 27.  the Lord, and to Rehoboam King of juda; and so he preferred his own honour to the honour of God, and the salvation of his people, so horrid and horrible is this sin of Ambition, whose kind is (as you have heard) a base sin, whose property is, too great a desire of honour; folly is her mother, and shame her daughter; her matter, honour; and form, too great a desire thereof, and her end brings contempt of God & man, to commend herself. Thus we read that Abimelecke slew 
judg. 9 5. Matth. 2. 2. Sam. 15  his own brethren; Herod killed his own son, & Absalon would have slain his own father for a kingdom and for honour.  
Let us therefore in the second place consider the parts and litter of this monster; for this cur'st mother, wants not her accursed daughters; I will therefore observe for her parts these four, viz. Self-love, Forgetfulness, A singular opinion, and Fury.  
For the first, that Self-love is Ambition's daughter, or at least her sister, will easily appear; for a man's seeking for honour, at length brings him to be so greatly in love therewith, as that in comparison thereof he despiseth all others, as Saint Paul 
Gal. 4. 17  speaketh of the false teachers, They would exclude you (meaning from us) that ye might altogether love them. So there are too many amongst us in these days, that perceiving Satan's kingdom to begin to be weakened, and the Dagon of superstition to begin to fall down, by the faithful labours of their brethren: yet because this was not done by them and their advice, that they might have the praise and honour thereof; therefore merely through self-love they set themselves against these good proceed, and by these means uphold still antichrist's kingdom, and so become authors of division and confusion; as S. Jude saith, these are makers of sects: whom Saint Paul 
V 19 1. Tim. 4 2. and 4.  therefore terms lovers of themselves, and lovers of pleasure more than lovers of God. This is one Cub of this cursed litter.  
A second Cub is Forgetfulness; for a man's overweening desire of getting honours to himself, makes him utterly forgetful of God, of himself, of others: for even as the stomach over-stuft with wind, is apt to receive no nourishing meat, until it have vent for that wind; so the Ambitious man being over-stuft with pride, hath no room in his heart all this while for the knowledge of God, himself, or other; which knowledge of God, etc. if it had once entered into his heart, it would presently make him to fall from his pride; for it would tell him, that God cannot endure the children of pride, as job saith: and that God resisteth 
job 41. 25  the proud, but giveth grace to the humble and meek, as james saith; 
jam. 4. 6.  & therefore that pride goeth before destruction, and a high mind before 
Pro. 16. 10.  the fall, as Solomon saith. Also, that the pride of man shall bring him low, 
Pro. 29. 23.  but the humble in spirit shall enjoy glory, as he elsewhere saith. So that it is not without good cause affirmed, that è coelo descendit Nosce teipsum. i. It is a special gift from heaven, for a man to know himself. Whence I conclude, that where Ambition is, there ignorance of God and himself is.  
The third Cub of this litter, is a singular opinion of himself: which makes the ambitious man say to his brethren, in comparison of himself, Stand there, or sit here under my 
jam. 2. 3.  footstool, as james reporteth. To which height of pride, that proud Prelate and Antichrist of Rome by his ambition hath aspired, making Emperors his stirrop-holders', and Kings (as did Adonibezek, judg. 1. 7.) his footstool: of such S. Jerome saith, Isti tantam sibi assumunt authoritatem, ut siuè dextra docent siuè sinistra, siuè bona, siuè mala, nolint discipulos ratione discutere: These assume to themselves (saith Jerome) so great authority, that whether they teach truth or falsehood, good or evil, their hearers may not inquire into it by reason. And of such the Prophet Habakuk speaketh, the proud man is as he that transgresseth 
Hab. 2. 5.  by wine: therefore shall he not endure.  
The fourth Whelp of this litter is Fury, as Solomon saith, Only by pride doth man make contention, as may 
Pro. 13. 10  be seen in Nabuchadnezzar, who in his ambitious humour was pleased to have his image to be set up, and adored, who hearing that Sadrak, Meshak and Abednego would not feed his proud fancy, and approve of his profane pride, broke out into fury and rage, saying, What disorder, etc. and when they utterly refused to adore his image, than was Nabuchadnezzar full of rage, saith 
Dan. 3. 19  the text. So that the ambitious man is for his fury like a mad man, and therefore not worthy to be counted a man.  
Thus you see the parts of Ambition how deformed they are: Now I will descend to the third part of my division, to show how foul this sin is; and it is so soul a sin, as that Timon makes this sin, as the Apostle doth covetousness, to be the root of all evil. S. Basil calls it the devils disease, because it first diseased devil and man; for Lucifer and Adam's ambition to be as high as God, made them to be inferior to all other creatures. Whereupon Syrak saith, That it is the original 
Ecclus. 10. 14.  of sin, and he that hath it, shall pour out abomination, and at length be overthrown. Therefore S. Bernard terms Ambition a subtle evil, a secret poison, an hidden plague, the mistress of deceit, the mother of hypocrisy, the father of forgetfulness, the original of vices, the food of faults, the rust of virtues, the moth of holiness, the blinder of the heart, making diseases out of remedies, and begetting faintness out of medicines. And to this end S. Basil alleging Christ's saying of them that give, fast, and pray, to be seen of men, that they have their reward, willeth all men to take heed of Ambition, which is (saith he) the sweet spoiler of all spiritual gifts, the delightsome enemy of our souls, the moth of all virtues, and the most pleasant betrayer of all happiness. All which we may see most fully verified in julian the Apostata, of whom the penners of the tripartite History write at large in the sixth book thereof, showing that julian at the first being an Emperor of many good parts, after that the Siren songs of flatterers had blown up his heart with Ambition, he was so violently carried away with the desire of glory and honour, that he vaunted that he would match Alexander the Great; yea he was so besotted with that humour, as that he feigned that Alexander's soul was fleeted into his body; and perceiving the multitude to hate the Christians, he set himself against them to win popular applause, vaunting that he would pull down Christ the Galileian from heaven, and so held on till God from heaven caused a dart to stab him to the heart. So that you may see in julian the vive picture of Ambition, and withal a precedent in him of God's fierce wrath against this base sin, bringing him to a most shameful & fearful end & destruction. All which being so apparent, together with the cruelty that the ambitious practice, not sparing friend, brother, or father, as you have heard, you perceive the foulness and ugliness of this sin: which being so manifestly proved, I come to the fourth part of my division, that is, that the Ambitious Minister cannot be sincere. My reasons to prove this are these three, viz.  
First, every ambitious man is an hypocrite, for he doth all to be seen of men: where hypocrisy is, there can be no sincereness, as our Saviour proves at large, Matth. 23. therefore a Minister ambitious, cannot be sincere.  
Secondly, continuing in his ambition he is an heretic: for what more palpable heresy can there be, then to glory in his own gifts and honours? What hast thou that thou 
1. Cor. 4.  hast not received? saith S. Paul: so that for a man to glory in his own gifts, is to race out the foundation, that every good and perfect gift cometh from God. So to glory in a 
jam. 1. 17  man's own merits, is to deny Christ's merits; and to glory in his own wit and free-will, is to deny the holy Ghost to be his guider; and to seek only his own praise, is to deny the communion of Saints: which being so, he is an heretic, and therefore cannot be sincere.  
My third reason is, that the ambitious man is a thief, and therefore cannot be sincere. The ground of this reason is the Maxim of Christ; He that speaketh of himself, 
oh. 7. 18.  seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. Whence I thus reason: Every sincere Minister is bound to seek God's glory that sent him, and not his own glory; else he is not true nor sincere, but a thief and a rob-god: but every ambitious Minister seeketh not God's glory, but his own: therefore he is not true, but a rob-god, and by a consequent unsincere. That every ambitious Minister seeketh not God's glory but his own, it is manifest from the former part of Christ's assertion, for he speaketh of himself: therefore he seeketh his own glory, therefore not Gods, for these are opposite: and for this cause our Apostle Paul was willing to be base, that God might be honourable: yea he had a desire to have his name razed out of the book of life, rather than God's glory should be obscured; and for this cause did often hazard his own life and liberty, to uphold God's glory: whence I may boldly collect, that for any Minister to seek in his ministery his own praise and honour, and for the getting thereof to neglect God's praise and honour, is to be a thief and rob-god, and therefore such an one cannot be sincere. Hence than you may see the force of our Apostles reasons: We have not used in our doctrines flattering words, nor coloured covetousness, nor sought praise of men: and therefore our doctrines are sincere and sound. If so, than you ought to be constant followers of those doctrines, which have been taught with such sincereness.  
The use of this doctrine is, to teach all in general (but specially Ministers of God's word) to take heed of this sin of Ambition, which is so foul a sin, as that it makes them that have it sick of the devils disease, & will in the end bring them to the devils distress, to be cast out of heaven and happiness, without speedy repentance: for it makes them prove hypocrites, heretics, and sacrilegious the eves against God that sends them: and therefore God that makes not the wicked innocent, will not, nor cannot 
Iod. 34. 7.  leave them uncondemned, without amendment. It was the rule of our Apostle, Whether ye eat or drink, or whatsoever ye do, do all 
Cor. 10 31.  to the glory of God. It was our Apostles Absit, God forbidden that I should rejoice, but in the cross of Christ: and therefore our rejoicing should be in the Lord, and for the Lord, to his praise and glory. And thus shunning our own honour for the honour of God, God will make greater honour to follow us, as the shadow followeth the body; for his promise is past unrevocable, those that honour me, I will honour. When God bid Moses to go on his message to Pharaoh, Moses being privy 
Exod. 3.  to his own wants, in humility desired God to send another. But we want not now store of ambitious 
Numb. 1  Corahs', that will be ready enough to step up in Moses place, and to sit down in his chair too, without bidding or sending at all. Christ said to Simon Peter and his fellows, 
Matth. ●  Freely ye have received, freely give: but now ambition makes many a Simon Magus to give for reward, before he receive of free gift. So that two such monsters meeting together in the Church, as Simon speaks of, to wit, πλεοτεξία and φιλοδοξια, Covetousness and Ambition, they have almost overturned all zeal and religion: for where soever these reign, religion goes to ruin; as may be seen in that Antichristian darkness of Rome, that for ambitious desire of reigning, have set all things to sale: they sell Sacraments and prayers, and Purgatory, and pardons, and Masses, and merits, etc. So that one may marvel, that they vaunt that they succeed Simon Peter, their deeds pleading so openly that they succeed Simon Magus. And I wish that amongst us Professors, this treasonable sin had no tread; which for the ambitious desire of gain, and greatness in the Church-sellers, and of honours in the Church-buyers, have eaten up 
●sai. 3. 14.  the Lord's vineyard, and the spoil of the poor is in their houses: but the Lord will enter into judgement with them, saith Isaiah. Seeing therefore that this sin is so great and grievous, it stands every man in hand to strive against it, and in the fear of God to desire his assistance, that we all may be kept free from this sin so dangerous. The remedies whereof are these: first, the fear of God: for the eye of the Lord 
Psal. 33. 18. 19  is upon them that fear him, to deliver their souls from death, and to preserve them in the time of dearth. Therefore David exhorteth the Saints to fear the Lord: His reason is, for nothing wanteth to them that 
Psal. 34. 9 10  fear him. The lions do lack, and suffer hunger: but they which seek the Lord, shall want nothing that is good. It was daniel's experience of God's promise, when he was shut up in the lion's den in Babylon, and had now fasted three days, when God sent Habakkuk to him with his provision, which he had made for 
Dan. 14. 37. 38.  his reapers, and cried to him, O Daniel, Daniel, take thy dinner that God hath sent thee: Then said Daniel, O God, thou hast thought upon me, and thou never failest them that seek thee, and love thee. And indeed it is the faithfulness of God's promise, I will not fail thee, nor forsake 
josua. 1. 5 Heb. 13. 5  thee; and his most wise providence, that made meat before he made man; he cannot forsake the work 
Gen. 1. 2 25. 26.  of his own hand; but he that hath given us his son, will with him give us all things also: he that hath prepared a kingdom for his, will not fail to furnish them with things necessary to bring them to that kingdom. Therefore following the counsel of Saint Peter, Commit 
●. Pet. 4. 19  yourselves to him in all distress, in well doing, as unto a faithful Creator.  
The second remedy is godliness, which hath the promise of the life 
1. Tim. 4. 8.  that now is, and of that which is to come; and therefore godliness is 
1. Tim. 6. 6.  great gain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the use of his sufficiency, saith Tremellius: or with approving of his lot, saith Arias Montanus, whereby the holy Ghost would teach, that the godly man's lot is God himself, & therefore he hath a goodly heritage, 
sal. 16. 6.  as David saith; for how can he want goods, that hath God, the author of all goodness? how can he want treasure, that hath the treasure itself?  
Thirdly, therefore we should follow the counsel of our Saviour Christ, First seek the kingdom of 
Mat. 6. 33  God and the righteousness thereof, and then all other things (be it wealth, or worth, or honour) shall be cast upon us. David (saith God) will not famish the soul of the righteous, and he never saw the righteous forsaken, or their seed to beg their bread.  
Fourthly, God hath promised to 
1. Sam. 2 30  honour them that honour him, but he rejecteth the proud, putting 
Luk. 1. 5●  down the mighty from their seat, and exalteth the humble and meek: as Adam when he would be cheek-mate with God, brought both himself and his posterity to a stolen, plunging himself and them into destruction and perdition; but David that was despised in the sight of 
2. Sam. ● 2●.  Michal, for his humbling himself before God, was by God taken from the ewes great with young, to feed his people in jacob, and his inheritance 
Psa. 78.  in Israel.  
Fifthly, he that is a servant in his father's house, shall be provided with things convenient; for God will withhold no good thing from him that leadeth a godly life.  
Finally, he is a very ambitious rob-God, that is desirous to take that commendation to himself, that is appropriated only to the Lord; therefore let all walk humbly before God, and surely in due time they shall be exalted.  
To conclude this text, it is notable that the Apostle saith here, that he sought not praise, which is to be understood, that he sought it not in the first place, or chief; else honour followeth the honourable, as the shadow the body, and bones est virtutis praemium, honour is the reward of virtue. Secondly, he sought not honour by sinister and unlawful means; but by causing his light to shine before men, he made them by seeing his good works to glorify God, in so doing, he could not want his own glory too; for God will honour them that honour 1. him; and the people are commanded 
1. Sam. 2. 30. 1. Thess. 5. 12., 13.  to know them, that are over them in the Lord, and admonish them, and to have them in singular love for their works sake. Therefore he doth not say, We received not praise, but, We, sought it not. The duty then of the people is, to give to every man his due, honour, 
Rom. 13., 7.  to whom ye own honour, as the same Apostle saith. For this cause the younger are commanded to honour the elder, and the elder that ruleth well, is worthy of double honour; and this is both just and profitable. Just, because we must do good to them that do good to us, else we shall be unthankful, and worse than sinners, and there is not a more proportionable duite, then to give honour to whom it is due; therefore it is just to honour our teachers. It is also profitable, as well to our benefactors, as to ourselves and others. To them, for hereby they are encouraged to do their work with joy, and not with grief: to themselves, 
leb. 13. 17.  for else it will be unprofitable for them. To others it is profitable; for by the just praise given unto benefactors, others are encouraged to take the greater benefit by them, but cuius persona contemnitur, eius oratio despicitur, whose person is contemned, his speech is despised: there is no such enemy to profit, as preiudicatenesse; as was seen in the countrymen of Christ himself, amongst whom he could do no great work because of their unbelief. Again, when others see virtue to be honoured, they are thereby the better stirred up to the study of the like virtues: so that to give deserved honour is both just and profitable. Which too much reproveth those that in stead of giving due honour and deserving praise, load the best deserved Ministers with reproach and disgrace: these should know whose Messengers they wrong & abuse, even the messengers of the Lord of hosts, who will not suffer such wrongs unrevenged. Therefore (beloved) let us endeavour on all sides, in the first place to advance God's honour; and secondly, to honour, that the teachers striving to soundness and sincereness in their doctrines; and they, together with the people, to perseverance & constancy in faith, and in manners, both seeking the praise and honour of God, neither may be deprived of such honour & praise, as God useth to give unto his Saints & servants.  
Now the God of all glory and honour, and the giver of all grace to them that do him honour, make us all walk by one rule, & to seek that honour that cometh of God, and not of men. To this God only wise, the Trinity in unity, be given and ascribed in the Congregations, all praise, and honour, and glory, & Majesty, and might, by us and all, both now and for ever, Amen.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soli deo gloria.  
FINIS.