Two guides to a good life The genealogy of vertue and the nathomy of sinne. Liuely displaying the worth of one, and the vanity of the other.

Of Couetousnes.

COuetuousnes is said to be the drop∣sie of the soule, because the Coue∣tuous man, the more he hath the more still he desireth. It is also a kind of bad motion, whereby the diuell intiseth vs vnlawfully to withold our own goods, or vniustly to couet other mens.

There are foure sortes of Couetuous∣nesse, the first is to desire that which is another mans, not caring how we get it, by right or wrong: or when with a deliberate minde we hunt after wealth and honor, that so wee may the more commodiouslye feede and cocker our owne pleasures.

The second is, when we study to get money, wealth or fauour, by wicked or filthie meanes.

The third is, when we wil not restore that which wee knowe to be another mans, whether we either founde it, or

that it was cōmited to our trust to keep

The fourth is, when we treasure vpp much wealth, and neither vse it our selues, nor imploy it to the benefit and releiuing of others.

Couetousnesse hath nine hands or hookes by which it snatcheth at the trash of this world.

NAmely Fraud, Vnquietnesse, per∣iurie, taking of bribes, Sacriledge Theft, Vsurie, Rapine and Symonie.

Fraude what.

FRaud, is by all kinde of craftie and coulourable meanes, to vsurpe that which belongs not vnto vs.

Vnquietnesse what.

AS well night as daie to be continu∣ally possest with care how to inrich

our selues, not relying vpon the proui∣dence of God, who hath commanded vs to cast our care onely vpon him.

Periurie what.

PEriurie, is when we call God to wit¦nesse in a false and vntrue matter, therby to win either credite or com¦modity, as verie often times fals out a∣mongst merchants and trades-men, & in persons that giue in euidence be∣fore maiestrats: or in our priuate con∣ference, when without dread or reue∣rence to the name of God, wee sweare by it.

Taking of bribes what.

TAking of bribes is to swerue from the true course of Iustice for the loue of golde, or for rewarde to beare false witnesse against any man: wher∣by three persons are at one time damni¦fied

and abused, first God whose holie name is prophaned.

Secondlie the Iudge, whom a lieng witnesse deceiueth: and thirdlie the in¦nocent person against whom he testifi∣eth, who commonlie by that meanes is vttterly vndone.

Sacriledge what

Sacriledge is through a greedie de∣sire of temporall goods not to forbere the defacing of Gods Temple, nor the robbing of his ministers.

Theft what.

THeft is, when we either priuily pur¦loine, or openlie extort from anye man (whether it be by the highe waie side, or in contention of lawe) that so we may haue to satisfie our own coue∣tous humors.

Vsurie what.

VSurie is when vppon the loane of any thing, whether it bee money, meat, drinke or apparell, we do coue∣nant before hand to receiue backe a∣gaine more than the principall was, which we deliuered foorth, thereby to enrich or maintaine our estate and cal∣ling: or when we ingrosse commodi∣ties, or forestall markets, thereby to procure a dearth, and then to raise the prices of things as we list our selues.

4. Reasons to disproue Vsurie.

FIrst it is against the law of Charity, for whereas we are bounde to doe good one to another, the Vsurer con∣trariwise, hurteth, where hee seems to helpe.

Secondly, it is against the law of Na∣tions, in that ther is no nation, but hath

som Iniunction, statute, or law against it.

Thirdly, it is against the law of na∣ture, for in nature it is monstrous, that mony should beget mony, being in it selfe a dead and sencelesse substance.

Fourthly, it is expresly against the Law of God, for hee hath saide, Thou shalt not hurt thy brother by Vsurie of money, nor by vsurie of corne, nor by vsurie of any thing that he may be hurt withall, Deut. 23.13.

Fiue other reasons to shew the vilenesse thereof.

The first is, because it is woorse than theft for a theefe stealeth but now and then, but vsurie is a continual robbery.

The second is, because it is worse then Iudas, for Iudas solde Christ but once, but the vsurer selleth him eue∣rie minute.

Thirdly, because Iudas restored the money againe which he tooke, but the

Vsurer will neuer restore that which he hath vniustlie taken.

The fourth is, because it is woorse than death, for Death killeth but the bodie onelie, but Vsurie killeth both bodie and soule.

The fift and last is, because it is worse then hell, for hell torments the wicked only, but vsurie scourgeth and afflict∣eth both good and bad.

Rapine what.

RApine is a forceable and violent ex¦torting of other mens goods, tho∣rough the vehemencie of a greedie minde, as by oppression and such like: the condition of which sinne is moste damnable, in that it is alwaies subiect to the cursse and exclamations of the wronged and oppressed, whose sighes and grones day and night solicite hea∣uen for vengeance and reuenge.

Simonie what.

Symonie is when we giue or take re∣ward for an enterance or admission in∣to the ministerie of God, or the profit thereof.

How to detest Couetousnes.

COnsider that the matter thereof (which is riches) is moste vile and abiect, or else our Sauiour woulde ne∣uer haue committed the purse to Iudas

That Christe chose not his Apostles and best beloued from amongst Prin∣ces, but poore fishermen.

That no man can serue two maisters, God & the world, no more thā the eie can at one time behold heauē & earth.

That riches for the most part are got¦ten with paine, preserued with feare, and lost with sorrow, that many times they forsake vs liuing, and neuer accom¦panie vs being dead.

That how much soeuer wee couet for

possesse, we can rightly saye no more is our owne, than what will serue to feed and cloath vs.

That the most couetous or wealthi∣est man is but as the mil wheele, which though it turne all daye about, yet at night is found where it was in the mor¦ning: so howsoeuer we run about this vvorld for vvealth, yet at our deaths, vve shall be found as poore as vve vvere at our birth,

That as great burdens laide vpon the backs of trauellers hinder them in their iourney: euen so, much vvealth cannot be but a let and hindrance to vs, in our voyage and pilgrimage to heauen.

That couetous men are but as camels that all daie carry the kings treasure, & at night are turned into a filthy stable, being able to shevv no signe or appea∣rance thereof, but their galled backes.

That the death of a couetous man is ridiculous, considering that al vvhich he hath so carefully scraped together,

may fall into the hands of his enemies, or be spent of such as vvill neuer giue him thanks, vvhilst he himselfe sittes in the shadovv of death, and can shevv no remembrance of his great possessions, but the gaules and sores of a disquyet conscience.

The miserie of a couetous person is very vvell described by the Heathen Poet Plautus, vnder the person af Eu∣clio, vvho hauing hid much treasure in his house, durst not go abroad for fear of robbing, nor stay at home for feare of killing.

But vvith much more terrour is it set foorth in the booke of god, vvhere it is said by the mouth of our sauiour, that it is easier for a Cammel to passe through the eye of a needle, then for a rich man to enter into the kingdome of heauen.

Achab desiring to be maister of poor Naboths vineyarde, vvas punished not onely vvith the losse of his kingdome, but vvith the deere forfeiture of his life.

The rich glutton in the gospell was so neare himselfe, that he woulde not spare the crummes which fell from his table, but in the end was carried naked to his graue, and his soule was left de∣stitute in the flames of hel fire, without any hope of redemption.

How to auoid Couetousnesse.

The onely remedie against Coue∣tousnesse is liberallity, which is a distri∣bution of those good things that are in our possession, to the benefit of others: for wee haue nothing which we haue not receiued from god, ouer which we are but as stewards, and therefore the bread which we couetously deteine in our hands, is the bread of the hungry; the garments which we lock vp in our chests, the cloathing of the naked: and the money in our bagges, the treasure of the poore, the bloude of which if they perish through our lacke of pittie

and compassion towards them, will be required at our hands.

In Liberality 10. circumstances are to be considered.

Frist we must (so neere as we can) giue to none but such as want.

Secondly our giftes must be profita∣ble and not hurtfull.

Thirdly they must proceed frō a mer∣ciful affection and not from vainglory.

Fourthly we must not be more boun∣tifull then our ability wil suffer.

Fiftly, we must giue in due time with¦out protraction or delay.

Sixly it must be done in secret.

Seauenthly, we must be liberall of our owne proper goods, lawfull not wrongfully gotten.

Eightly, our charity must be volunta∣rie, and from the heart, not vpon com∣pulsion or constraint,

Ninthly, we ought not to vpbraid him at any time to whō we haue bin liberal.

Lastly, what wee giue we must giue

freely, and not in hope of rewarde, or further recompence, for so to giue, be∣wraieth a couetous desire and no true deuotion.

Finis Couetousnes.