TWO SERMONS, PREACHED BY BRUNE RYVES, D. D. AND D. of C. St LUKE 12. 15. Take heed and beware of Covetousness. Printed in the Year, 1652. 1 TIM. 6. 10. For the Love of money is the Root of all Evil. SAint Peter, speaking of S. Paul's Epistles, says, that there are in them, some Things hard to be understood, 2 Pet. 3. 16. Though my Text be not to be found, in the Catalogue and Number of those things, which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hard to be understood, yet experience tells us, that it is to be found in the Catalogue, and number of those things, which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hard to be believed, for while S. Paul before us, and we, after him, preach, that the Love of Money is the Root of all Evil, yet the small credig, that this Apostolical, undoubted truth, finds with the children of this world, gives us too just cause, to take up that complaint, which our Apostle borrows, from the Prophet Isaiah, and apply it to this particular, Lord who hath believed our report? Rom. 10. 16. While therefore I endeavour, to evidence this Truth, to the Conscience of every man, I shall observe this method. 1. I shall open the Nature of this Sin, and 〈◊〉 what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This Love of Money is. 2. I shall make it appear, to be, as the Apostle here Characterizeth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Root of all Evil. 3. In the Last place, for Application. I shall offer unto you, First, some motives to dehort, and Secondly, some helps to preserve you, from so dangerous, so destructive a Sin. First, I must show you what this Love of Money, is: Part. 1. Two words there are, in the new Testament that usually serve to express the Nature of this Sin, the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, usually Translated Covetousness, used by S. Luke, Take heed and beware of Covetousness, Luke 12. 15. The Second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here used by S. Paul, and translated, the Love of Money: From this double appellation, Aquinas observes, that Covetousness is a 2. 2 ae. q. 118. Compound, complicate sin, opposed to a double virtue: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Rapacious part of Covetousness, opposed to Justice: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the Tenacious part of Covetousness, opposed to Liberality: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Covetousness in getting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is Covetousness in Keeping: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a Large paw, to get, and gather more then enough, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is the Mortmain of Covetousness to detain, and hold back, whatsoever the other hath gotten. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used, and Translated, The Love of Money, is not to be bounded within so narrow a compass, as to signify, but that part only of Covetousness, which is opposed to Liberality, for as Aquinas speaking of the word Avaritia says, Nomen Avaritiae ampliandum Ibid. Art 2. est, The word Covetousness is to be extended to a general signification of every inordinate desire, of having any thing: And as S. Austin, in his book De Doctrinâ Christianâ, enlargeth the word Money, to signify, not only Mensuram Valoris Rerum, the measure of the value of things but the very things themselves, Omnia quorum sunt domini, pecunia vocantur, whatsoever we are owners of, may be called our money; for so God says of a hired Servant, Pecunia tua est, he is thy money, Ex. 21. 21. So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here, Nomen ampliandum est, is not to be shrunk up to the narrow circle, of whose Image and Superscription is this, to signify Coin only, but to be enlarged so far, as to comprehend under its Latitude, the vast, and boundless extent, both of the desires, endeavours, and sinful acts, of the sin of Covetousness: And therefore S. Ambrose, S. Austin, and the whole stream of the Latin Fathers, translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, by Avaritia, the common word, whereby they render both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And though Aquinas, and after him the Schools, have passed 2. 2 ae. q. 113. Art. 4. an easy censure on this Love of Money, and (unless upon supposition of Imperfection of the Act, or Aversion from Charity) have blanched it into a Venial sin, yet S. Paul, who best knew the nature of this sin, points out the malignity of it, in a truer Character, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Love of Money is the Root of all Evil. In a word, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is no less, then, Injusta Acquisitio and Illegitima detentio, unjust getting of wealth and unlawful keeping of it; It is Amor nimius, & Amor nimii, A desire, inflamed, more than enough, of having more than enough: In a word, it is no other, than the Adequate subject of S. Augustins' Definition of Covetousness, who says, that it is, Plus velle quàm fatest, an Inordinate desire of having, and keeping more wealth, then, what is enough. Lib. 3. De Lib. Arb. cap. 17. In which Definition, two things need Explanation, First, what that is, that makes the desire of wealth to be Inordinate? Secondly, how we shall know what is Enough? what bounds, and limits we shall set unto it? since it is evident, that it doth not consist In Puncto Indivisibili, in any one particular measure, or proportion whatsoever. For the First, divers things there are, that render the desire of wealth to be Inordinate. First, a wrong Method, when we seek wealth preposterously, when that which should be first, is the last thing in our endeavours: when (contrary to our Saviour's Precept Seek ye first the kingdom of God and his Matth. 6. 33. Righteousness, etc.) we suffer, this Love of Money, to take up, if not the whole, yet the Principal, and first place in our endeavours, and affections. Secondly, when, the Love of Money, doth rule, not only in our affections, but in our judgements too, so, that we esteem it far above its true value, and more than its worth can merit: when, we magnify wealth so far, as to account all men happy, that have it, and ourselves, and all others miserable that want it. Hence proceed discontent at our present estate, murmuring, and repining, at God's Providence, for denying us such a measure of the Riches of this world, expostulating, as for an Injury, why did not God make me Rich? and not only so, but hence springs envey at another man's prosperity, and plenty, an evil eye at our neighbour's wealth, and a settled resolution to be rich, Per fas & nefas, to the loss, not only of quietness, and content, but of Justice, and Innocency also; according to that of Solomon, He that makes haste to be Rich, shall not be Innocent, Prov. 28. 20. and that of S. Paul here, They that will be rich, (that is, that are resolved to be so) fall into Temptation and a snare, at the verse before my Text. Thirdly, when that reliance, that trust, and confidence, which is due to God, is placed in Riches, when we do Cor apponere, set our hearts upon them, Psal. 62. 10. and make them our refuge, when, instead of making God our portion, and our inheritance, we do, as Job speaks, Make gold our hope, and say unto the fine gold thou art my confidence, Job 31. 24. upon this very ground S. Paul calls Covetousness, Idolatry, Col. 3. 5. and the covetous man, an Idolater, Eph. 5. 5. Fourthly, when we are over hot in the prosecution of wealth, and so eager, as neither to stay God's leisure, no, nor so much as to take his directions along with us in getting it: when we endeavour to get wealth, with distracted carefulness, and anxiety, making (as Solomon speaks) our day's sorrow, our travel grief, and our hearts to take no rest in the night, Eccles. 2. 23. Lastly, when we set no bounds, no limits to our appetite, when we enlarge our desires, as hell, to lad ourselves with thick clay, and suffer those desires, to increase, with our wealth, the soul, by a restless avarice, still fight against its own satisfaction, by desiring more: In this, coming short of the moderation, even of profane Esau, who refused his Brother jacob's presents, with an Abunde mihi satis est, mi Frater, I have enough my Brother, Gen. 33. 9 which points, at the second thing in this Definition, needing Explanation, viz. How we shall know, what this enough is, since it is evident, that it doth not consist In Puncto indivisibili, in any one particular, prescribed, or limited proportion, or measure, whatsoever. Two ways there are to find out this Proportion, First, by those lawful means, which God affords for the Moderate getting of wealth: and Secondly by our Necessities. The First way to know what this Enough is, is, by those lawful means, which God gives for the getting of wealth: God, in his divine providence, hath not afforded to all men, an equal proportion of these means, & therefore it is evident, that in the dispensations of his Providence, he did not intent, an equal proportion of wealth to all: for God is no Leveller, but a God of Order: So that as in Ezekiel's Vision, the motion of the wheels, was answerable to the motion of the creatures, when these went, those went, when these stood still, the other did not move, and the Reason of this Conformity, was, because the Spirit of the Living Creatures was in the wheels, Ezek. 1. 20. So in this case, the measure of our wealth must be proportioned, to the means, which God affords us for the getting of wealth, when these move, and are enlarged, our desires may move with them, when these stand still, and rest, so must our desires. And the Reason, why they must move, and rest together, is, because the proportion of God's allotment, is in the means, as the spirit of the creatures was in the wheels: so that if God cut short the means, to get wealth, we must contract our desires, and cause them to move in an equipage answerable, and commensurate to them, Small means to get wealth, and small desires of having wealth, suit best together. Secondly, as this proportion of our wealth may be known, by the means, which God affords us for the getting of wealth; So it is known, by our Necessities, Now there is a Fourfold Necessity. First, there is Necessitas Naturae, the Necessity of Nature, which is the Proportion so rigidly prescribed indeed by the Stoics, but not so strictly practised by them: Natura paucis contenta, says Seneca, Nature is content with a little: If you ask her for a bill of fare, she writes bread, and water, if you would have Nature, to furnish a Wardrobe, she provides, Lodging and Clothing to cover our Nakedness, Eccles. 39 16. 'Tis true, what is her due, she will not be denied, for, Contumax est, Epist. 119. suum poscit, says the same Stoic, she is a rigid exactor, and claims her due, but yet she is not chargeable, for, Qui se ad id quod Natura exigit, composuit, non tantum Ibid. extra sensum paupertatis est, sed extra metum: as the same Philosopher speaks, He that bounds himself within the Exigencies of Nature, is out of the danger, not only of the sense, and feeling of poverty, but of the fear also: But Religion doth not confine us to so narrow a compass, so straight a Sphere, as the necessity of Nature: yet if occasion serve, our Apostle in this Chapter, gives a precept looking this way, Habentes victum & vestitum, etc. having food, and raiment, let us therewith be content, verse 8. for these, in S. Jeroms account, are no less, then, Divitiae Christianorum, The Riches of Christians, Nay long before Christianity, taught the world this moderation, Jacob articled with God for no more, but Protection, food, and raiment: If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, etc. then shall the Lord be my God, Genesis 28. 20, 21. Secondly, there is Necessitas Personae, a Necessity of a man's particular Person, to maintain our bodies, in Strength, and cheerfulness; for the better enabling us, in the discharge of our general, and particular callings: And this doth vary, according to the diversities of men's Education, Temperature, and Constitution, and the like; One man, with Jacob, being able to endure the heat of the day, and the frost of the night; to rise up early, and late take rest, and to eat the bread of carefulness, and yet with Daniel and his companions, prosper better with their course far, than the rest which had their Portions from the King's table. One, is able to quench his thirst with water, and with gideon's soldiers, to lap it out of the next brook, when another, is fain, to make use of S. Paul's prescription to Timothy, Drink no longer water, but use a little wine, for thy stomach's sake, and thine often infirmities, Chap. 5. of this Epist. verse 23. Thirdly, there is Necessitas Expedientiae, a Necessity (as I may so call it) of expediency: when, besides things necessary, there is some regard to be had to Expediency, when besides, what is absolutely necessary to our Subsistance, there is something indulged to our Refreshment: and therefore it was but way wardly done of the Cynic, to cast away his dish, as superfluous because he saw a boy, drink water out of the hollow of his hand. Lastly, there is Necessitas Conditionis, a Necessity of our Calling and Condition of life; which admits a very great Latitude, according to the various Relations, and Stations, which men hold, both in Church and State, so that, that, which is but necessary, for a master of a Family, may be superfluous to him, that is not burdened with those Relations, and Dependencies: That which is but enough for a Magistrate, whose port, and condition, needs greater supplies, may be too much for a private man, who needs not those poor, but yet necessary advantages, to commend him to the awe, and distance of the vulgar. Lastly, that which is but necessary for a Minister, in respect of those duties which God requires of him, as, Hospitality, Chap. 3. of this Epistle, verse 2. Attendance upon the Altar, attendance upon preaching, and neglecting all other means of Subsistance, attendance upon study, and reading, Cham 4. of this Epistle, verse 6. Caeteris paribus, may be too much for a man, not abstracted, and sequestered, from the world, not consecrated, and set apart, for those sacred Employments. And as this is true of our present Necessities, so we may judge of this Enough, by our future necessities, according to that of S. Paul, The children ought not to lay up for the Parents, but the Parents for the children, 2 Cor. 12. 14. And, if any man provide not for his own, especially for those of his own household, he hath denied the faith, and is worse than an Infidel, Chap. 5. of this Epistle, verse 8. both which places, look beyond the present time, and do enjoin, not only a moderate care for the present, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lawful providence, though not a distrustful, anxious carefulness for the time to come. Having thus briefly shown you, what this love of money is in itself, and in its own Nature, I come now to show, what it is in its effects, and so it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Root of all Evil. And here to a people trained up in Christianity, it Part. 2. may seem superfluous, to go about to prove, that this Love of Money is a Sin, or at least a Sin, so exceeding sinful as to be a teeming, mother sin, The Root of all Evil; but upon a strict survey, we shall find it, not only, not superfluous, but very necessary, for while other sins are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemning, self-convicting sins, Infamous in their very surface, and outward appearance, as carrying their own Stigma, and brand in their foreheads, The love of Money, is a sin no less, nay, perhaps more sinful than the rest, & yet, is usually passed over, with less observation, hardly with any note of Infamy cast upon it, as if the object of it were not the Mammon of unrighteousness, and itself, The Root of all Evil. Yet not, that we are so to understand S. Paul, as if every particular sin, committed by the children of disobedience, did owe its being, and guilt, to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; No, the word All, here, is not collective, but distributive, and to be taken, not, Pro Singulis Generum, but Pro Generibus Singulorum: And that, because, First, it gives life, and being to some sins of all kinds; or, Secondly, because, as it breeds many sins, so it foments, and nourisheth more; Thirdly, because it disposeth the Person in whom it reigns, to the perpetration of any sin, that may conduce to the satisfaction of its canine appetite, for cui nihil satis, Nihil turpe, He that thinks nothing Enough, will never boggle at any thing, or scruple it, as wicked, and sinful; or Lastly, the Apostle may in a just detestation of this sin, call it the root of all evil, because it is the Root not only of that evil, which the Schools call Malum Culpae, the evil of guilt, but of the other evil also, which they call Malum Poenae, the evil of Punishment: I shall insist on both, and show it to be, First, The Root, of the evil of guilt. And here, it is not my intent with Aquinas, and the Schoolmen, to present you with a long Catalogue, or large Pedigree of the numerous offspring of this unhappy mother, or point at every branch of this impure Root; I shall not stand to show you, what sway it bears, what influence it hath, on most of the Actions of men; How it steals into the Juntoes of States, votes in the grand Counsels of War, and Peace, and mingles in the consultations, and deliberations of Kingdoms, Nations, and Commonwealths, and overrules their Results, to particular advantages: I shall not now arraign it for perverting of Judgement, and Justice, abusing power, and authority, to oppression, and wrong: making both Law, and Conscience, to stoop, and comply, with its Empire and commands: I shall not now tell you, how it pants after the dust of the Earth, on the head of the poor, Amos 2. 7. what spoil it makes in the Country, how it depopulates in one Lordship, and racks the Tenants in an other, In both perhaps, robbing the Labourer of his hire, and grinding the faces of the poor: I shall not lead you through the streets of your own City, and taking down the dark cloth, show you, where it stands at the tradesman's elbow, and broks between the buyer, and the seller; how it teacheth one to engross Commodities, and another to adulterate them: In a word, I shall not now stand to tell you, how this one sin, hath filled both Country, and City, with Men as with Caterpillars, as God threatened Babylon, Jer. 51. 14. Nor shall I aggravate its sinfulness, by showing that it made, Achan undergo the curse of God the Father, Tempted Judas, to betray God the Son, betrayed Ananias, and Sapphira, to lie unto the Holy Ghost, nor Lastly, shall I demonstrate unto you, how inconsistent, and directly opposite it is, to the three Theological virtues, Faith, Hope, and Charity, No! some sour fruits there are, that spring from this root, more applicable to these unhappy times, and have set our teeth on edge, and of these, I shall name but some. First, Aversion from, and, Indisposition to piety and devotion, Alienation of the affections from God, and his service, all spring from this Root: The Prophet Ezekiel accuseth the Israelites to God, for disobedience to, and neglect of, the word, preached by him, but withal, gives the Reason, points out the Thief, that had stolen away their hearts from God, They will not do thy words, for their heart goeth after their Covetousness, Ezek. 33. 31. This made David to pray so earnestly against this Sin, Incline my heart, O Lord, unto thy Testimonies, and not unto covetousness, Psal. 119. 36. where the Antithesis, or Opposition which the Prophet makes, between, inclining his heart to God's Testimonies, and, not unto Covetousness, is very remarkable, Incline my heart unto thy Testimonies, and not unto Covetousness, where, Not unto Covetousness, shows, that these two, are Incompatible, and cannot possibly consist together, A Heart, set, on Covetousness, and at the same time set, on God's commandments: Nemo potest amplecti, Dei gratiam, simul, & Seculi, says S. Ambrose: And yet, behold a greater than S. Ambrose is here, and bears Testimony to this Truth, Ye cannot serve God, and Mammon, saith our Saviour, Mat. 6. 24. This sin, of all others, doth, as it were, Transubstantiate the soul, from Spirit, to Earth: If the Covetous, chance to read the Bible, he magnifies the promises of the Old Testament far above those of the New, These, being but Spiritual, of certain Notional things, which silly Churchmen, call Grace, and Glory, Things which he understands not: The other, are of things Temporal, obvious to sight, as long life, and plenty, A Land flowing with milk, and honey, Garners, full, and plenteous with all manner of store; Sheep, bringing forth Thousands, and ten thousands in our streets: If he think on the Temporal Jerusalem, he is much pleased with it, considered as it was in Solomon's reign, who made silver to be in Jerusalem, as stones for abundance, 1 Kings 10. 27. If he chance to meditate, on the heavenly Jerusalem, he is ravished with the description of it, and, in despite of reason, resolves, not to admit of an Allegory, when he reads, Her gates are of pearl, and her streets of pure gold, Revel. 21. 21. He doth not so much magnify S. Paul, for his Rapture, into the third heaven, as, he doth contemn S. Peter, for professing his poverty, Silver and gold have I none, Acts 3. 6. If he wake, all the Inferior Globe rowls in his brains: There sail the ships, aye, and there graze the sheep, and upon a Thousand hills: There, are Hedges, and Ditches, Psal. 50. 10. Closes, Towns, and Tenements, Markets, and Fairs, Purchases, and Mortgages, Leases, Bills, and Bonds: If he sleep, he doth not so much as dream of Heaven, his habit of Covetousness, makes his very slumbers sinful: A perfect Son of the old Adam, who was from the 1 Cor. 15. 47. Earth earthly: certainly God is not in all his thoughts: And therefore, as God is not in his Love, so, he is in God's hatred: The Covetous whom God abhorreth, Psal. 10. 3. Secondly, Rebellion, and Treason, spring from this root; 'Tis evident in Judas, Judas was Covetous, and a Traitor,, and therefore a Traitor, because Covetous, He did not only carry, but love the bag: He sold his Master, not out of hatred to his Master's Person, but out of love to the thirty pieces of silver: The wages of unrighteousness hath seduced more besides Balaam: And therefore when Sextius and Licinius, Two seditious Tribunes of the People, had usurped, all power, over the people, and Senate of Rome, by the space of Liv. l. 6. nine years; and reigned in the City, Tanquam, Romulus, ac Tacius, Appius Claudius, in his Oration, against those Rebels, observes, that, as Covetousness was the first Incentive, to these Seditions, to begin their Rebellion, so, Covetousness was that, which did foment, and spin it out to that length: for all this was: Quia pecunias alienas, quia agros, dono dant tanta dulcedo est ex alienis fortunis praedandi, as he there speaks: by an usurped power, they invaded, and gave away other men's moneys, and other men's possessions, so sweet a thing it is, to grow rich by Rapine, and Oppression, and to make other men's fortunes, the prey of Treason and Rebellion: But it is a tender Argument, and I shall prosecute it no further. Thirdly, from this Root springs Sacrilege, that abomination, of desolation, in the Church of God: Will a man rob God? says the Prophet, Mal. 3. 8. Why? can God be rob? There are I confess, a Generation of men, that do not only Sceptically move the doubt, but Dogmatically, though Atheistically, resolve for the Negative, As if God, when he gave us his Son, had, with him, so freely given us all things, as if he could not, or at least, would not, accept of a Return, of our thankful Homage, and acknowledgement of his dominion, over all the works of his hands, by an Oblation, of a holy Portion, Ezek. 45. 1. These are the Righteous (as they pretend) that should possess the Earth; aye, so possess it, that God himself, shall have no portion, no share in the Dividend: But certainly, God hath lost, neither his Dominion over the whole, nor his Property in any portion, that piety, or devotion, shall consecrate unto him: The Prophet therefore, makes no doubt of the possibility, but that a man may rob God, except it be of a Moral possibility, Will a man rob God? That is, can any man be so desperately wicked, so much the child of the Devil, and not the Devil himself, as to rob God? his own God? some bold Sacrilegi there have been, that have adventured, to rob the Gods of other Nations, yet, In Omni Religione nil tale sine vindicta, as Lactantius truly observes, never without due punishment following upon such Sacrilege, as if God, the punishment of Sacrilege, committed on the Anathemata, Gifts, consecrated to false Gods, should, as by a kind of pedagogy, teach his own, to keep clean hands, from whatever was dedicated to the True: He that doubts of this, let him but read, that Oration, of the Locri, Liv. l. 29. in Livy, concerning the spoil done, First by Pyrrus, and afterward, by the Roman Garrison, on the Temple, and treasury, of their Goddess Proserpina: But yet, can any man arrive at that height of Impiety, as to rob his own God? or if one such prodigious monster may possibly be found, amongst men, yet shall we find such a People? will a Nation rob God? their own God? yes, the Love of Money, can do this too, 'Tis the root of all Evil, This great Evil, Sacrilege, Robbing of God, Robbing our own God: But what will follow? why, that which follows in the Prophet, Mal. 3. 9 Maledictione Maledicti estis, Ye are cursed with a Curse, for ye have rob me, even this whole Nation; and if ye would know, what this curse is, do but read the 83 Psalms; I do not know, whether there be more Rhetoric, or terror in it, at the 3d verse, you shall find a crafty council, or combination of all the Enemies of the Church, to destroy the members of the Church, and to invade their possessions, for the result of the council, is, Let us take to ourselves, the houses of God into possession, verse 12. But the word, is no sooner out of their mouths, but the Curse of God followeth upon the neck of it, Pone eos ut Rotam: O my God make them like a wheel, and as the stubble before the wind, like as the fire that burneth up the wood, and as the flame that consumeth the Mountains, so persecute them with thy Tempest, & make them afraid with thy storm, let them be confounded, and troubled for ever, yea, let them be put to shame, and perish, etc. verse 13, 14, 15, etc. And now, if any man hath a longing, to devour that which is holy, to swallow up the Patrimony of Christ, and the dowry, of his Spouse the Church, He sees here, at what rate he may do it: 'Tis a dreadful Curse: and yet, I am afraid, that there are too many, that have an itch to share in the Sacrilege, and as for the Curse, to put that to the adventure. Lastly, it is the Root of Apostasy, and falling off from God, and that in a double Respect, First in respect of the truth itself, and Secondly, in Respect of the open profession of the Truth. For the First, the Apostle here is positive, The Love of Money is the Root of all Evil, which while some coveted after, they have erred from the faith: and not only so, They have erred not only in their own persons, but for gain, they have turned Hucksters of the word of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as S. Paul speaks of the false teachers of his time: Corrupting the word of God, 2 Cor. 2. 17. As Hucksters, that mingle bad, with good, that so the good, may countenance, and vent the bad: and through Covetousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They shall make merchandise of you, 2 Pet. 2. 3. Expose their followers to sale, as wares at a public Mart: Nay, by this means, they do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 2. 8. Praedam abigere, drive away the prey, as when after a victory, companies of men, herds of , and flocks of sheep, amassed into a body, are driven away, as spoils, before the conquerors: Nay, S. Ignatius in his third Epistle, goes higher, and says, that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men, that for gain, set Christ himself to sale: And God knows, too many such merchants, we have, now a days, who teach such things as they ought not, for filthy lucre's sake, Tit. 1. 11. who, through the divisions, and Schisms which they make, rend the seamlesse coat of Christ, disturb the common peace of the Church, and serve not the Lord Christ, but their own bellies, Rom. 16. 18. Secondly, as it is the Root of Apostasy in respect of the Integrity of the Truth, so it is the Root of Apostasy also, in respect of the open profession of that Truth: 'Tis more then probable, that this, was Demas his Apostasy: Demas (saith S. Paul) hath forsaken me, having embraced this present world, 2 Tim. 4. 10. It seems, he thought it safer, to close with the world, or as we usually call it, make his peace, then run the hazard of losing his estate, by adhering to a persecuted Truth: Our Saviour tells us that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the deceitfulness of Riches, Mark 4. 19 And certainly, never age did afford, more, and greater examples of their deceitfulness, than this age of ours: I know not whether hope of gain on one side, or fear of losing on the other, hath deceived most: Good God, how hardly shall a rich man enter into the kingdom of God? I am ashamed to speak it, but I have this to accuse my nation of, this Love of Money, hath so possessed their hearts, that they measure, not only honesty, and Loyalty, but Religion itself by gain: Nay, 'tis much to be feared, that if some might enjoy their own in peace, they would not only submit to Schisms, and Heresies, but embrace the Alcoran, and submit to Turkism, if they were proposed, as a condition. And now this Love of Money, being so fertile a mother, of the Evil of guilt, you cannot imagine, it should be barren, of the Evil of Punishment: God therefore, to the covetous man's Malum Culpae, adds, his Malum Poenae, For God doth usually punish such a sinner; First, in his Estate, Secondly, in his Children, and Posterity, and Lastly in his own Person. First, God doth punish him in his Estate, and that, First, by giving him wealth, but denying him a heart to use it. Secondly, by bereaving him of his Idol, which he adored, and depriving him, of that wealth, on which he so much doted. First, to such a sinner, God may give wealth, but not give him a heart to use it: He gives the Covetous their desire, but deals with them, as heretofore with the Israelites: he sends leanness with all into their souls, Psal. 106. 15. 'Twas Seneca's Observation, Divitias habent, quomodo habere dicimur febrem, cum illa nos habeat: A Covetous man, hath Riches, as we are said to have a Fever, when, we have not the Fever, but the Fever hath us: so the Covetous man, can not so much be said, to have wealth, as wealth to have him, he doth not possess, but is possessed: How many be there in the world, that live poor, for no other end, but to die rich? and almost starve themselves to day, out of an irreligious fear, that they may want to morrow? There is an evil (says Solomon) which I have seen under the Sun, and it is common amongst men: A man to whom God hath given Riches, wealth, and honour, so that he wanteth nothing for his soul, of all that he possesseth, yet God giveth him not power to eat thereof, but a stranger eateth it: This is a vanity, and an evil disease, Eccles. 6. 1, 2. A Vanity? and an Evil Disease? Nay, 'tis a Curse, and a Curse like that, which fell, on the incredulous Lord, that would not believe the Prophet Elisha's prediction, of the plenty in Samaria, for behold, He seethe the plenty with his eyes, but he doth not eat thereof, 2 Kings 7. 2. Certainly, such men, will never go to Hell, for Dives his sin, for clothing themselves with Purple, and fine Linen, and faring sumptuously, every day, Luke 16. 19 No! their sin is oppression, and injustice, practised not more on other men, then, their own Persons; Interdicting, and denying themselves necessaries, defrauding, and robbing their mouths, of what their hands have gotten: So, that while other sinners, though they do not enjoy the happiness, and bliss of the other world, yet they are abundantly filled, with the contents, and pleasures of this life: They eat, they drink, they enjoy the good of their labours, and it is their portion, as Solomon speaks, Eccles. 5. 18. One danceth, another drinks away his life; one consumes his days in excess and Riot, another in chambering and wantonness: These, though they go down to Hell, the place of weeping, and gnashing of teeth, yet they go merrily thither; But the Covetous man, is of all sinners, most miserable; He doth not enjoy himself, nor find comfort neither in this life, nor in that, which is to come: Dives, and Lazarus, the rich Churl, is both, in one: Dives in his life time received his good things, but after death was tormented; Lazarus in his life time received his evil things, but after death was comforted; but the covetous hath none of this variety, he partakes with both, only in the worse part: In the midst of all his plenty, he is like Lazarus in his life, poor, and wretched: and, for his plenty, thus abused, he is like Dives in his death, scorched in flames, and tormented: So, that look, with what solicitude, and carefulness, other men get Heaven, with no less, doth this man get Hell; Not only the kingdom of God, but the kingdom of Satan, suffers violence, and the violent take it by force: And as other men work out their Salvation, so this man works out his Damnation, with fear and trembling. But, because, the Covetous may think it, not a Curse, but a Blessing, to have wealth, though he have no heart to use it. Therefore Secondly, God doth oftentimes deprive him of his wealth, so that now he hath no wealth to use, that before, had no heart, to use that wealth, which he had: This sin, leavens a man's whole substance, with God's Curse, which makes his bags, like his desires, bottomless, or as it is in the Prophet Haggai, it is put into a bag with holes, Hag. 1. 6. So that his Riches, as Solomon speaks, make them wings, and fly away to heaven, Prov. 23. 5. before the owner descends to hell: He shall not save (saith Job) of that which he desireth, there shall none of his wealth be left, therefore no man shall look for his goods, Job 20. 20, 21. That is, he shall die so poor, that no man shall care to be his heir, or executor: Nay, because he trusted in his Riches, and Sacrificed to his Net, applauded his own wit and industry, that got it; therefore, God shall deprive him of both, For he shall leave his riches in the midst of his days, and at his later end he shall be a fool, Jer. 17. 11. So that his end shall be, beggar, and fool, both in one: See a Pattern of God's Justice in this kind, in his dealing with the Chaldeans: Woe to him that increaseth; that which is not his, how long? and to him that ladeth himself with thick clay: shall they not rise up suddenly, that shall by't thee? and awake that shall vex thee? and thou shalt be for booties unto them, because thou hast spoiled many nations, all the remnant of the nations shall spoil thee, Hab. 2. 6, 7, etc. First, or last, God will spoil the spoilers, either by his secret curse, blasting, or blowing upon their estate, Hag. 1. 9 or by the hand, of a greater oppressor; so that he, that hath been Praedo minoris, shall (as S. Austin speaks) become, Praeda majoris. He that hath preyed upon the less, shall himself become a prey to the greater: 'Tis just with God to do so: Thou shalt be for booties to them. The Second SERMON. AS God, doth punish the Covetous, in his Estate, so, Secondly, he doth punish him in his Children; and in them, frustrates the end, and intentions, of all the father's hoarding up: what makes the Covetous, thus to enlarge his desires as Hell, to snatch on the right hand, and on the left, to lad himself with thick clay? why! 'tis to raise a house, to advance a family; but how often doth Prodigality, become heir to Covetousness? The Love of Money, though it may bring, good materials, to build a House, yet, it seldom, or never, lays a sure Foundation: No! Job tells us right, Aedificat ut Tinea domum suam, He builds his house, as a Moth, and as a Booth, that the keeper maketh, Job 27. 18. Builds his house as a Moth? and, as a Booth, that the keeper maketh? how is that? How doth the Moth, build his house? or the Keeper his Booth? The Moth, devours the house he builds, and then devours it, even when he builds it: The Keeper, builds but sightly, because he doth not intent it for perpetuity: Booths, you know, in the Law of Moses, were Emblems of a Transitory, unsettled condition: here to day, and gone to morrow; and yet, aedificat, sicut Tinea, etc. The Oppressor, and the Covetous, (for it is he, of whom Job there speaks) builds his house as a Moth, and as a Booth that the Keeper maketh. You have a Proverb, and it is an Irreligious one, 'Tis happy for the Child, whose Father goes to the Devil: you know the meaning of it: But, as God said of that Proverb, The Fathers have eaten sour grapes, and the children's teeth are set an edge: As I live saith the Lord God, ye shall not have occasion any more to use this Proverb in Israel, Ezek. 18. 3. So, let me say, of this Proverb, as I live saith the Lord, as ye never had, so ye never shall have occasion, to use this Proverb in Israel, for, God, shall take away the father with hooks, and his posterity with fishhooks, and they shall go out at the breaches, Amos 4. 2, 3. Let them build houses, and families, as strong, as they can, and (as the Psalmist speaks) Leave the rest of their substance Psal. 17. 24. for their babes; yet the Curse of God, like the whirlwind from the wilderness, Job 1. 19 shall smite the house, aye, so smite it, that their Posterity shall go out at the breaches: Nay, their children, (as Zophar speaks) shall flatter the poor, Job 20. 10. They shall be reduced to that extreme beggary, and want, that they shall flatter a mean man, for an alms, and fawn upon a poor man, for a crust of bread. If therefore thou dost think to raise a house, or advance a family, lay not the foundation, in this sin, This Love of Money; This were to build, but upon the sand, and instead of consulting honour to thy posterity, thou wilt as the Prophet speaks, but consult shame to thy house, and sin against thine own soul, Hab. 2. 10. But if thou wilt lay a sure foundation, whereon to raise a Family, if thou wilt leave thy posterity, a secure, and durable estate, follow these directions, Purchase for them, by thine Alms, and Charitable works, the Prayers of the poor, and needy: Give Alms of all that ye possess, and behold all things are clean unto you, Luke 11. 41. Revive, that antiquated, lost piece of Christianity, which our forefathers called Charity, but this present fanatical, Atheistical age, hath disgraced, with the name of Popery, and Popish Merits: follow daniel's counsel to Nabuchadnezzar, Break off thy sins by righteousness, and thine iniquities, by showing mercy to the poor, Dan. 4. 27. It may not only be a lengthening to thine own tranquillity, but it may prove a reserve; a Treasure laid up in heaven for thy Posterity, these works may prove importunate Advocates with God for thee, and thine, after thee: Settle upon them, the durable Patrimony of a Religious, sober, and honest Education: Bequeath them, the legacy of thine own good Example, in all virtuous, and godly conversation: And then, though the portion of Earthly riches, which thou leavest them, be but little, yet, it is a great deal better, to leave them a little, well gotten, with God's blessing, than a great deal, ill gotten, with God's curse, mingled amongst it. Lastly, as God punish the Covetous in his estate, and in his children, so he doth punish him especially in his own Person; and that, as Caietan observes, First, in his body, Secondly, in his soul. First, this sin, leads the sinner headlong to destruction, and perdition, before at the 9th verse: And the sinner pierceth himself thorough with many sorrows; at the later end of this verse: Nec cibus securus, Ad Donat. Ep. 2. somnusve contingit, (saith S. Cyprian) suspirat in convivio, vigilat in pluma: He neither eats, nor sleeps in security, he sighs at a feast, nor do the temples of his head take any rest, though on his downe-bed: for the abundance of the rich, will not suffer him to sleep, Eccles. 5. 22. And the wise son of Sirach tells us, That watching for riches doth consume the flesh, and the care thereof, driveth away sleep, Eccles. 31. 1. Lastly, if none of these Punishments light upon this sin; yet in this, the sinner, sins against his own soul, Hab. 2. 10. And that First, by sealing it up under impenitency, here; and Secondly, by sealing it up, under eternal torments hereafter. First, this sin, seals up the soul of the sinner, under impenitency here; for this sin, like that of lust, seldom finds the grace of Repentance; I will not say, that God, will not give him the grace of Repentance, but if he do, I may boldly say, There's a Camel Mar. 19 24. gone through the eye of an Needle: for in this, it is a state more dangerous, less recoverable, than lust: for while age, oftentimes, proves a remedy to this, and other sins, which grow old, and decrepit with the body of the sinner, This Love of Money, of all others, is Peccatum Senectutis, the Sin of old age, and is then strongest, when the sinner, is weakest, and in a preposterous manner of sinning, makes provision for the Viaticum of his life, in the very conclusion of it, as if he had set out, but yesterday: and therefore Ghetius de Coma, in his cases of Conscience, thinks it Lib. 1. verbo, Avaritia. is not impertinent, to move the question, whether the Natural proneness, that is in old men, to the sin of Covetousness, doth excuse them from the guilt? but he resolves it in the Negative: And the Reason, why this sin, cleaves so fast to old age, when other sins languish, and fall off; is, Because, the soul, not being set upon God, and his goodness, which alone, can satisfy that better part of man, and other lusts which did use to entertain, and court the soul, languishing with age, it finds the lust of Coveting money, the fittest sin, wherein to exercise itself: So Simonides, in Plutarch, being upbraided, for being Covetous, made it his Apology; That whereas, the delight of other pleasures, was gone, he did foment, and nourish, his old age with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Profitable pleasure: Hence it is, that many, having escaped the danger of the highway ground, having understood, the word of God preached, and professed the same; And the danger of the stony ground, in undergoing some troubles, and persecutions, for the Truth, yet nourishing in themselves, too great a love, of worldly riches, they have shipwracked at this Rock, stifled all their graces, choked all their hopeful beginnings, with the cares of the world, and the deceitfulness of Riches, as our Saviour speaks, Mat. 13. 22. Secondly, as he sins against his own soul, by sealing it up under Impenitency, here, so he sins against his own soul, by sealing it up, under eternal torments, hereafter: What is the hope of the Hypocrite, though he have gained, (saith Job) when God takes away his soul? Job 27. 8. Certainly whatsoever he gaineth, he loseth heaven, the thought whereof (without doubt) is the greatest torment in Hell. The Covetous hath no inheritance in the kingdom of Christ, and of God, (saith S. Paul) Ephes. 5. 5. and again, The Covetous shall not inherit the kingdom of God, 1 Cor. 6. 9 If therefore, there be any which hear me this day, who are not resolved upon the question, which is best, to save your souls, or your estates, consider that of our Saviour, and let it sink down into your hearts, What is a man profited, if he shall gain the whole world, and lose his own soul? Mat. 16. 16. A Text, most seasonable for these times of Temptation, to be admitted, into your bedchambers, and closerts, and counting houses, into your most retired, inmost thoughts, when ye deliberate what to do, or resolve on, in these times of danger, and distraction; For as this is Hora Tentationis, so this is Tentatio Horae; as this is the time of Temptation, so this is the Temptation of the Time. Thus you see, as well as I could, I have made good, this Apostolical position, That, The love of Money is the Root of all Evil, both of the evil of guilt, and, the evil of punishment: I shall now, in the last place, by way of Application, only offer you, some Motives, or Considerations to dehort, and some helps to preserve you, from so dangerous a sin. And here First, that the Impetuousness of this Part. 3. Passion may not violently transport thee, stay a little, and consider thy Saviour's Poverty: Magna abusio, & nimis magna, quod dives fieri velit vermiculus, pro quo, Deus majestatis, pauper esse voluit, saith S. Bernard: It is a foul abuse, and an abuse not to be endured, That, that worm should covet to be made rich, for whose sake, the Lord of glory, was content, to be made poor: He that laid the foundations of the earth, and spread out the heavens like a curtain over it, had not a place, where to lay his head: He that treasured Mat. 8. 20. up the mines of Gold, and Silver, in the deep vaults, and bowels of the earth, was fain to Angle for Mat. 17. silver to pay his Tribute: doth thy course garment trouble thee? Remember his swaddling clothes: Is thy bead uneasy? yet it is not harder than his manger: Is thy house poor, and mean? forget not, that he had not a house where to lay his head: If therefore God gives thee Poverty, he deals no worse with thee, then with his own Son: But for the Testimony of a good Conscience, hast thou lost All? thou art bound to rejoice, and to glorify God, in that behalf, that he hath vouchsafed thee the honour, and counted thee worthy, to suffer for his Truth: whatsoever flesh, and blood may mutter, 'tis a Regalio, a favour, not vouchsafed to every one: but yet, withal remember, that loss of goods, is but the least, and the lowest of the sufferings of the Saints: if God call us to Martyrdom, to resistance unto blood, and to the laying down of our lives, for the Testimony of his Truth, the Justice of our cause will be Infularum Loco, as Seneca speaks, the Garland, and Ribonds, to the Sacrifice; These, are but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the after sufferings of Christ, which we his members are to fill up in our flesh, Col. 1. 24. Secondly, Consider that in desiring Riches, thou dost desire things, that are extremely dangerous; and contain in them, a possibility, whereby the owner may be made extremely miserable: for, besides, that they are a condition, wherein, fortune hath a greater scope, and latitude, wherein to inflict crosses, so that often times, they prove a snare, and expose their owner to envy, and oppression, (for we live in those times, in which Poverty, is a protection, more secure than Innocency, a sanctuary, if not more sacred, yet more Inviolable) So on the other side, it is manifest, that riches, and plenty, have temptations, far greater, than poverty: It was the Observation of a Religious Votary, That the Devils of Consolation, as he calls them, are more dangerous, than those of Tribulation: certainly, of the Two extremes, the wise man, in that prayer, Prov. 30. plainly intimates, that the Temptations of riches, are more dangerous, than those, of poverty: Give me (saith he) neither poverty, nor riches, feed me with food convenient for me, lest I be full, and deny thee, and say, who is the Lord? or , I be poor, and steal, and take the name of my God in vain. Verse 8, 9 Poverty, may drive a man to steal, to deal unjustly, and then to forswear it, and take the name of God in vain: but if a man be rich, and full, he is in danger, to deny God, and in pride of heart to say, with Pharaoh, who is the Lord? Certainly, it is very difficult, to be rich, and not to neglect God, and to trust in riches? upon this very ground, our Saviour says, That, it is easier for a Camel, to go thorough the eye of a needle, then for a rich man to enter into the kingdom of heaven, Mat. 19 24. Thirdly, Consider, in what manner, thou camest into the world, and how thou shalt go out, we were born, Sine Integumento, and we departed, Sine viatico, Ep. 44. as S. Ambrose speaks: Nature, doth furnish us, with provision, neither, at our coming into the world, nor at our going out: of all that which thou dost possess, what shalt thou carry with thee, but a Winding-sheet, and a Coffin? perhaps neither: What a madness is it then, to wound thy soul, to get, what shortly thou must leave behind thee, and carry with thee, nothing else, but the guilt, of ill gotten wealth? Perhaps thou wilt answer, Though, I leave my wealth, yet I shall leave it to my Child, that shall be after me: Though, this cannot be every Covetous man's Apology, For there is one alone (as Solomon speaks) and there is not a Second; yea, he hath neither child, nor brother, yet is there no end of his labour, neither is his eye satisfied with riches, neither saith he, for whom do I labour, and bereave my soul of good? Eccles. 4. 8. But suppose, thou hast children, and canst say, though, I leave my wealth, yet I shall leave it to my Child that shall be after me: yet let me tell thee, thou knowest not, whether that Child, will be a wise man, or a fool: This, Solomon calls vanity, and for this, very reason, he did even hate his labour, as himself speaketh: I hated all my labour, which I had taken under the Sun, because (saith he) I should leave it to a man that shall be after me, and who knows, whether he shall be a wise man or a fool, yet he shall have rule over all my labours, wherein I have laboured, and wherein, I have showed myself wise under the Sun, this also is vanity, Eccles. 2. 19 Thy wealth, may prove to thy posterity, but an instrument, to serve some lust, to commit, some sin: an Instrument of God's dishonour, and their own damnation: Nay, as thy wealth, was useless to thy self, so may thy Children, be useless to themselves, useless to the public, to their Country, useless to the Church of Christ: They may be fools, or prodigals, or extremely wicked, the very Curse, and Punishment of their father's Avarice. Fourthly, Consider, that when by sordid, and dishonest courses, thou hast got a great estate, yet this great estate doth not fill thy Appetite: ●idem sunt termini Regni tui Alexander & mundi, as he spoke in the Suasory: The same bounds, measured Alexander's Empire, and the world, and yet, inventus est, qui concupisceret aliquid post omnia: he would have more than all; in coveting a Second world before he was full master of the First: Habes A●rum, habes argentum, concupiscis aurum, & concupiscis Argentum, habes, & concupiscis, Plenus es & sitis, morbus est, non Opulentia, says S. Austin: Thou hast Ser. 3. de verb. Apost. gold, and thou hast silver, and yet thou dost covet gold and covet silver; Thou hast, and yet dost covet; Thou art full, but not satisfied; this is not a fullness but a disease: for Riches, were no more made, to fill the soul, than Learning, or Knowledge were to fill a bag: He that (as one speaks) shall shoot an Arrow, cut of a Plough, or hunt a Hare with an Elephant, cannot be said to be unfortunate, for missing the prey, but foolish, in choosing such improper Instruments, to obtain it: so, he that shall seek for content in Riches, or the things of this life, is not so unhappy, in losing his desires, as vain, and foolish, in the choice of such means, to obtain them. And therefore, it was not without mystery, observed, amongst the Ancients, That they, who made Gods of gold, and silver, of hope, and fear, peace, and war, Garlic, and Onions; beasts, and serpents: nay, though they deisied, diseases, & quod dicere nolo: what, without breach of modesty I cannot name, yet, Funesta Pecunia, templo, nondum habitas, They never deified money, nor erected any Temple to it: thereby meaning, that, though wealth was admired by common, or abused understandings, yet, from riches, (further than they served, and supplied the exigencies, and necessities of nature) nothing conducing, to man's real content, and happiness, could be expected. While therefore, these considerations, convince your judgements: let these means, and helps assist your wills, in the great work of mortifying, this powerful lust, The Love of Money, which is the Root of all Evil. First, Labour, to anchor thy soul, with content, to say with the Apostle, I have learned, in whatsoever estute I am, therewith to be content, Phil. 4. 11. for content, is a nearer cut, to wealth, than Covetousness: For, what matters it, whether thou be rich Tuo, & pationti● 〈◊〉, beneficio, an fortun●…? as Seneca speaks, by the benefit of thine own, moderation, Ep. 119. and contentation, or the bounty of fortune? for as he reasons on, Nihil interest utrum non desideres, an habeas? where is the difference, between having, and not desiring? There is content in both: for, as our life, doth not consist, in the abundance of the things which a man possesseth, so neither doth his content: there is a way, which S. Paul found out, of having nothing, and yet possessing all things, 2 Cor. 6. 10. Content, reconciles this seeming contradiction of having nothing, and yet possessing all things: for, as he, that is master of a great estate, is still poor, if he think it to be too little: So he that is possessed of a mean estate, is rich, if he think it to be enough: He that seeks for Content, without himself, loseth both himself, and it: Quareigitur à Fortuna, potius impetrem, ut det, quàm à me, ne petam? says the same Seneca, why should Irather desire of God, to give me wealth, then to desire of myself, not to desire it? I conclude this, with the Epigrammatist, Fis fieri dives, Pontice? nile cupias: He is abundantly rich, that desires nothing. Secondly, Learn to compare, things Temporal, with things Spiritual, and see, how the scales will turn: Vilescunt temporalia, cum considerantur aeterna, saith S. Gregory: the Glow-worm, may seem, a glorious light, till the Sun, that eye of the world, be disclosed, and Temporal riches may seem, a great blessing, until they be weighed, with the Eternal, in the balance of the Sanctuary; Raise thy meditations therefore, to the heavenly Jerusalem; walk about her walls, mark all her bulwarks, tell all her towers, and in comparison of that City that is above, thou wilt say, of all Earthly possessions, as Hyram did, of the Cities which Solomon gave him, they pleased him not, and he called them the land of Cabul unto this day; that is the dirty land, 1 Kings 9 13. What were the pleasures and riches of Egypt, the pomp, and glory of Pharaohs Court in the eyes of Moses after he had once seen his God? what was the world, and the vanities thereof, in S. Peter's thoughts, after he had a glimpse of the glory of heaven, & a ray of the happiness thereof, in the Transfiguration of Christ? As some great Peer therefore, that hath been used to stately shows, & courtly magnificence, doth not vouchsafe so much, as to cast an eye, or a glance, towards the mean, and worthless Gewgaws of a Pedlar's pack, which yet silly children, and fools behold with wonder, and greediness, their eyes dwelling long upon them; So, the soul, that by divine contemplation, hath its conversation in heaven, scorns to suffer its self to be transported, with the trash, and toys, of this vain, and transitory world: I have read of a Spiritual person, who saw heaven but in a dream. dream, but 'twas such a dream, as made deep impressions in him: the glory, and happiness of it, being presented, with vigorous, and pertinacious phantasms, not easily disbanding: So, that when he awaked, he knew not his own Cell: he remembered not him, that slept, in the same Dorter, with him; nor could he tell, how night, and day, were distinguished nor could he discern, oil, from mine, but, passionately cried out for his vision again, Red mihi campos meos floridos, Colnmnam auream, Comitem Hieronymum, assistentes Angelos: Give me 〈◊〉 fields again, my most delicious fields: Give me my Pillar of a glorious Light; my Companion S. Jerom, and my assistant Angels: And this lasted, until he was told of his duty, when the fear of a sin disincharmed him, and caused him to take care, lest he lost the substance, out of a transported greediness, to possess the shadow: the same operation (at least in some proportion) which that vision, had on him, may meditation have on thee: Labour therefore, to get a piercing eye, in meditation, to see the Invisible God, send out thy soul, in a devout ecstasy, contemplate, the glory, and beauty of heaven, weigh the happiness of the Saints, and Angels, and of the Spirits of just men made perfect: Think upon those ravishing, unspeakable Consolations, that like a torrent of joy, shall swallowup those, that are redeemed from the earth; And these meditations, must needs kindle, and inflame thy affections, inseparably to be united to God, and work in thee an holy impatience of delay, and a staying here, a loathing of the things, of this world, and a wearisomeness, of the prolongation of thy pilgrimage here in this world, being wholly bend, upon that, which is to come; saying with the Psalmist, My soul is ●●●inst for God, even for the living God, when shall 〈◊〉, to appear before the presence of God, Psalm 4●. 2. Thirdly, 〈◊〉 all this inordinate 〈◊〉 proceeds from distrust, and diffidence of God's protection, and providence, providing for ourselves, because we do not believe, that God, will provide for us; have faith in God, knowing, that he hath said, I will never leave thee, nor for sake thee, Heb. 13. 5. Certainly our great cares, come from our, little faith. great faith would lessen our cares; for Faith, doth not only purify, but satisfy, the heart: So, that whereas before, Covetousness, did make Gold, thy God, now quite contrary, this affiance, shall make God, thy Gold: for as Job speaks, if thou return to the Almighty, thou shalt then lay up gold, as dust, and the gold of Ophir as the stones of the brook; Eritque Omnipotens, Lectissimum aurum tuum, as Junius reads that place: And the Almighty shall be thy choice gold, and silver, and strength unto thee, Job 22. 23, 24, & c. So, undervaluing the world, the wealth, & glory, and pomp of it, thou wilt prefer God, in all thy desires, saying with the Psalmist, The Lord himself is the portion of mine inheritance, and of my cup; Thou shalt maintain my lot; The lot is fallen unto me, in a fair ground, yea, I have a goodly heritage, Psal. 16. 6, 7. Lastly, To all these considerations, and means, to prevent, or cast out this Love of Money which is the Root of all Evil: join, fervent prayer to God, that he would make these means, and thy endeavours, effectual unto thee: Pray with the Prophet David, in the place but now, alleged, Incline my heart O Lord unto thy Testimonies, and not unto Covetousness: and he, that knowing the plague of his own heart, shall thus pray against it, Then hear thou in heaven, O Lord, thy dwelling place, and do, according to all that thy servant calleth unto thee for, even for Jesus Christ his sake, to whom with thee, O Father, and the Holy Ghost, be ascribed, all honour, and praise, dominion, and power, now and for ever. AMEN. FINIS.