A very excellent and learned discourse, touching the tranquilitie and contentation of the minde conteining sundry notable instructions, and firme consolations, most necessarie for all sortes of afflicted persons in these latter dayes : distinguished into seven bookes, 1. Against covetousnes, 2. Against ambition, 3. Against anger, 4. Against envie, [brace] [brace] 5. Against pleasure, 6. Against curiositie, 7. Against feare / written in French by the famous and learned M. I. De L'Espine ; and newly translated into English by Ed. Smyth.

THE SVMME OF the first booke, touching the con∣tentation of the minde. AGAINST COVE∣TOVSNES.

IT seemeth that we liue in that age, where∣in nothing is accounted vicious, but words: for as for the thinges themselues they are currant, and receiueable among vs: as for example, Couetousnesse is not condemned, but onely in regard of the name. For as for it selfe, all sortes of people, and all vocations whatsoeuer are miserably in∣fected therewith. Goodmen, being wrapped vp, and as it were sna∣red in the nets hereof, are often times beguiled with the vanishing Sun-shine of this world: & therfore the Poet Simonides being asked whether wealth or wisdome were most to be desired, answered, that hee could not tell, for that hee sawe often times the wise to stand cap in hand to the wealthie: which thing make many to passe on a resolute course to gather riches, vntill they haue entred into the schoole of heauenly trueth and veritie, which presently instructeth them in a better way. Nowe as concerning the loue of these corruptible and transitorie goods, commonly called Covetousnesse, very fitly in my opinion hath it beene called by wise men in former ages, the Metropolitan or mother Citie of all mischiefe: and the spirite of God hath named it the roote of all euill. And of this the authour discourseth in this first booke, and sheweth that it is verie fitly branded with this marke, as being the worste of all other: and there∣fore like a surgeon seeketh to heale that disease, wherewith hee seeth his patient to be most troubled. And hauing laid this as a foundation, that Couetousnesse is the most violent passion of all the rest, hee labou∣reth

to proue it by particular reasons, shewing that it debarreth vs of the vse of all things, and will not suffer eyther our selues or any other to enioy them. Next vnto this he painteth out a covetous man in his orient and lively colours, and maketh him the vildest slave in the whole world, the greatest Idolatour, theife, murtherer, Infidell, Atheist, & damnable creature that is: the author of all euil, the most miserable and abiect villaine, the poorest, leanest, blindest, and most vn∣happie man that can be imagined: and contrariwise, that a modest and a vertuous simplicitie, is a most excellent vertue: and that there is no sinne that Christians ought more carefully to avoyde, then cove∣tousnes: and that good men, who live contended with the grace of God, are most happie. And this is declared in the first part of this booke.

In the second part, hee sheweth the remedies against covetousnes, the principall where of is the knowledge and feare of God: consequent∣ly he setteth downe all the rest, to the end that every one may consider of them: as for example; first that nature is content with a little: that covetousnes can not helpe them, who follow it, from the least euill that may be: and that there is no danger so great but covetousnes and riches may bring vs into it: that Avarice was never in estimation with any, but with the enemies of knowledge, and vertue: that it draweth after it all confusion: that wee haue infinite examples of such as haue liberally and ho∣nestly employed their goods in such sort as was convenient: that wee must first seeke the kingdome of heaven, and commit the disposing of our affaires vnto God: that Covetousnes is the more detestable if we compare it with other vices, which are opposite vnto it: and in a word, that there is no contentation of the mind in the loue and liking of worldly riches: then followeth the application of this doctrine vn∣to particular persons, and especially vnto Kings and Princes.

In the third place, he discourseth of the right vse of riches, and sheweth the fruits that proceede of charitie and liberalitie towards the poore, by arguments drawne from the nature of God: of the great profit we reape by almes giving: of the assured promises of our hea∣venly father: of the follie of the covetous man: of the nature of true charitie: of the maledictions and curses denounced against those, which are not pitifull: of the vnexcusable crueltie of avari∣tious men. And in conclusion answereth to the vaine obiections of such

as are covetous, who, to excuse themselves from beeing liberall, al∣ledge the feare they haue least they should want, and that they haue not sufficient to giue so many almes; and so concludeth in the end that to repose our trust in Gods promises, is sufficient to extin∣guish Covetousnesse, and to settle our mindes in a peaceable and quiet estate.

THE FIRST BOOKE. Against Covetousnesse.

AMONG the manifold and sundrie vexations of the minde, there is not any (in my opinion) more furious or more violent, then a greedie and Coue∣tous desire, which ingendereth; and, as it were, hatcheth exceeding troubles in whomsoeuer it remaineth. For as we see some men, which naturally are so enclined to mischiefe, so seditious, so contrary to peace and tranquillity, that they are no sooner entred into a house or Com∣mon wealth, but presently they sowe discorde and dissention, troubling the common-quietnes and peaceable estate which was before: so also this cursed desire is no sooner entred into our heart, but that forthwith we perceiue a great confusion of tumultuous and dissentious appetites to boyle and rise vp with∣in vs, which doe straightwaies entangle vs in the nettes and snares of the Deuill, and at the length bring vs to miserable death and destruction. He which will diligently consider the state of an auaritious man, shall euidently see that he hath no more rest, then hath the tree that is planted on the toppe of a high hill, which is continually tossed with the windes: there is no ende nor measure of his cares, feare, distrust, desire and des∣paire all which doe so pricke and disquiet him so often as he would sleepe, that it seemeth he lyeth among thornes and bry∣ars. There was neuer so cruell a Tyrant as Couetousnes: for she massacreth all men with care and trauell, which are vnder her dominion: shee haileth and draweth them through fieldes, through woodes, through sea and land, in winter and sommer,

day and night, wette and dry, without giuing them so much as an houre to rest and repose them: she leaueth them naked, or else in their shirtes with some fewe ragges about them, and feedeth them with course bread, with dregges, onyons, nuttes, or skallions. And to conclude, if there be any tormented with this passion, there is none but will abhorre and detest him. Furthermore to shewe this her wonderfull crueltie, and that in as liuely and oryent colours as may be: if we haue riches, she leaueth vs but the sight of them, and taketh away the vse and pleasure we should haue of them: she shutteth our handes, and stoppeth our mouthes, so that we may neither taste, nor touch them: whereupon the Poets haue likened a Couetous man to Tantalus, who is euen readie to die with hunger and thirst, though he haue both apples and water iust at his mouth; and Lucian compareth him to a dogge couched in the hay, who can eate nothing himselfe, neither yet will suffer any other to take thereof, without barking and brawling at them.

Furthermore, she wholly depriueth vs of all the blessings of God. For he hath created the world and all that is therein, for the profite, vse, and benefit of man: so that if hauing those his creatures, we doe not vse them for our necessitie, they are vnpro∣fitable, and can not be called good in respect of vs, who receiue no commoditie of them. Which things the auncient Grecians did very wel vnderstand and declare, calling all temporal goods by a word, signifying the vse of things: shewing thereby that we may not rightly terme that our good, whereof we make no vse, or commoditie: by which occasion Esop (who was a plea∣sant conceited fellow, and full of wittie deuises) seeing a man very sore troubled, for that one had stollen away his treasure which he had hidden in the ground, aduised him to take a stone of the like quantitie and waight, and to lay that in the same place, where before he had hid his treasour, and withall to ima∣gine that it was his money, and all was well ynough: giuing thereby to vnderstand, that this should serue his turne as well as the other, and that siluer and gold are not otherwise to bee accounted goods, vnlesse it be of them, who make an vse of them: as for those who vse them not, they are onely profitable

in opinion and conceit.

Moyses also, after the description of those things which God had created in the beginning, reciteth that particularly and generally they were good: that is to say, well and wisely ordei∣ned for the commoditie, pleasure, and profite of men. There is nothing then more contrarie to the ordinance of God, his bountie and deuine wisdome, then Couetousnes, which maketh that vnprofitable and vnfruitfull, which God hath created for the vse and benefite of man.

S. Chrysostome speaking of the hatred and enuie which the Couetous man beareth against the prosperitie of his neighbour, and of the griefe he hath when hee seeth him vse that which he hath, with thankesgiuing, saith, that if it were possible hee would sell the sunne: that is to say, his brightnes and heate, if it were in his power: and so would they deale with the ayre and the water, and such like, which God hath created common for all, in such sorte as no man may appropriate them to him selfe. It may be further said, that if they were lordes of other thinges, as they are of their golde and siluer, that notwithstanding they would be afraide to make any vse of that which they haue, not considering (like vnsensible creatures) that there is nothing that dureth for euer but onely God, and that according to the lawe and vnevitable necessitie, whereby the continuance of all things is determined and appointed, they must passe away and haue their ende, and are consumed either by wearing, or by wormes, or by rust and rottennesse, or at the least by time, which wasteth and consumeth whatsoeuer escapeth or saueth it selfe from the other deuourers. Seeing then that of necessitie they come to an ende one way or other, is it not much more reasonable that man should make vse and profite of them, seeing it is the plea∣sure of God, who is acknowledged, loued, and honoured by this meanes in the vse of his creatures, rather then to leaue them to be consumed of wormes without any commoditie?

I demand of the Couetous man, how he would like of those seruants and hirelings, who by their negligence and carelesnes haue suffered his houses to fall into ruine, and haue left his lands and vineyardes vntilled, or seeing some man or maide seruant in his house, which serueth him to no purpose, how he would be

pleased with them? why doeth he then make no vse for the most part of his riches and treasures, but keepe them altogether vn∣profitably? why doeth he not thinke also that he is the seruant of God, holding of him whatsoeuer he hath, with commaunde∣ment to make vse of them, and that he is countable for the dom∣mages and losse which happeneth by his want of trafficke, that is to say, for that he hath not vsed them as the Lorde hath com∣manded.

It is certen that Christ Iesus in the parable of the Talents, sig∣nifieth no other thing, but that whosoeuer hath receiued any grace or gift of God, of what kinde, qualitie, or price so euer it be, if that he doe not so employ it as that there may be made some profite thereof, shalbe punished and cast into vtter darke∣nesse, because of his idlenesse: yea though he hath kept that which hath bene giuen him so well, that it be neither lost nor diminished, while he had it in his hands.

And is not this a wonderfull punishment,1 that a man should be made a slaue vnto that, whereof he should be master? For which hath more authoritie, he which suffereth and endureth all things for his goods, to the ende he may keepe and encrease them; or those things which are vnprofitable and doe nothing for him? if they were turned into men, and that one should enter into an house where this order is, he could neuer iudge who were master. If then we do esteeme that man to be in miserable estate and condicion, who hauing bene a lord and master, is by some mischance become subiect to his vassaile and seruaunt, though he be a man, and by his vertue and wisedome aduanced to some degree: what shall we say of him, who willingly ma∣keth him selfe a slaue, and that to madde and senselesse crea∣tures, yea, and that which is worse, to sinne and to the deuill? For who so euer is couetous,2 is an Idolatour: for that the loue and confidence which he ought to haue in God, hee reposeth all in the creature, which by this meanes is, as it were, deified by pla∣cing it in his heart, which is the fairest and most excellent place in all the Temple of God, and the very seate which he hath es∣pecially chosen and reserued to sit in, as in his throne, there to dwell continually by his holy spirit. And if so be that one onely signe which we make before an Idole, as to lift vp the hands, to

bowe the head, and bende the knee, be a sufficient argument to prooue that we are Idolatours: what shall it be accounted, when we set our whole hearts and affections vpon a creature, reposing our trust therein, thinking of nothing else day nor night?

Furthermore, a man that is couetous,3 is a thiefe and a wrong∣full dealer, not giuing to euery man his owne. For wee are not the lordes, but the ministers of those goods which we haue, as also of all the other giftes and graces of God, for to aide and helpe our neighbours, and not to keepe them locked vp in our chestes. The ouerplus then of that which is requisite for the necessarie vse of vs and of our families, appertaineth vnto them who are in pouertie, and we robbe and spoile them, if we re∣taine any thing from them, and we deserue as great rebuke as doeth the Princes Amner, if he reserue parte of the money which is giuen him to distribute to the poore: which thing the heathen did well vnderstand.

Elian reciteth the historie of a certaine Lacedemonian, (called Timandridas) who taking a long iourney, before he de∣parted left the charge and gouernment of his house to one of his sonnes. Long after, at his returne finding his riches to be greatly encreased, and that in his absence his wealth was so augmen∣ted by the frugallitie and painefulnesse of his sonne; in steade of commending and praising him, sharpely rebuked him, saying, that it appeared euidently that he had beene a wrongfull and an vniust dealer, and that he had done iniurie to the immortall gods, to his neighbours, and the poore, to whome we ought to giue whatsoeuer we haue, more then for our owne necessary use. For which cause Moses commaunded the Iudges, whome hee had appointed to heare and determine the controversies of the people, that they should especially take heede of covetousnes, for that it is the ruine and vtter subversion of Iustice.

He is also a murtherer,4 not for that he killeth his neighbour by violence, though this his covetous and griedie desire be the principall and chiefe cause of all warres, oppressions, robberies, spoyles and desolations which followe: but some may excuse this matter, in saying that these desolations and miseries do not alwayes accompanie greedie minded men: notwithstanding,

it can not be denied but that they be manquellers, though there were no other reason but this, that they will giue nothing vnto their neighbours to relieve and nourish them: for even as the fire is extinguished and quenched, not onely by throwing on of water, but also by taking away of the wood and other matter whereby it is fedde and nourished: so also may one destroy and take away the life of a man, not onely by offering him violence, but also in refusing to give that vnto him, which is necessarie for his preservation. Moreover, he is very vnthankefull; for who hath bestowed vpon him all that which he hath? Is it not Christ Iesus, for whose sake God his father hath given them? and this is the very same, whose members he suffereth to perish with colde and hunger, not vouchsafing to give them bread and wa∣ter to nourish them, or any course and vile ragge to cover them.

But this is not all:6 the most daungerous and pernicious mis∣chiefe is, that he is also an infidell and miscreant. For covetous∣nesse hindereth vs from hearing of the worde of God, which is the foundation of our faith, or else if we doe heare it to the ende to lay it vp in our heart, it profiteth vs nothing, for that it is cho∣ked foorthwith in such sorte, that it can not spring foorth: even as the seede that is so wen among the thornes. Which thing one may easily perceive in all sortes of covetous and avaritious per∣sons, which doe not consider that the nourishment, and preser∣vation of all thinges doeth depend of the providence of God. Propound vnto them the promises which God hath made, and they make no account of them; nay, they doe esteeme more of ten crownes which they haue in their coffers, then of all the say∣ings and examples of the whole Scriptures.

If you thinke to feare them with the threatnings which God hath breathed foorth against them, who repose their confi∣dence in riches, which are not content with their nourishment and cloathing, who helpe not their neighbours, shewing vnto them that in so doing, they shall both loose them selves and the kingdome of heaven: you shall not see them so much mooved, as if they had lost sixe pence. Is there then more faithlesse people then those which distrust the providence of God, which doubt of his promises, and haue no feare of his threatnings? and howe should they beleeve in God whome they knowe not? It may

be they haue some slight conceit of him which quickely passeth away; but this is no true and sound knowledge: for if they did knowe him as he doeth shewe and make manifest him selfe vnto vs, as he is the fountaine and spring of our life, rest, and quietnes, and that all thinges are vaine, and he alone the soveraigne good, which is able to satisfie and fill our desires; would they not leaue all their great and excessive cares which they are encombred with in this worlde, for to rest and repose them selves wholly in him?

By this we may also gather,7 that the covetous man hath no faith, and that he careth neither for God nor his lawe. For it must needes be (as S. Iohn saith) that we must haue charitie, if we will haue God dwell with vs, who is nothing else but an eternall fire, burning and glowing with charitie; without the which we are neither the members nor the disciples of Christ Iesus: and this is that principall vertue which doeth evidently declare, that we are regenerated, and that we haue his spirite dwelling in vs. howe can he then haue God with him, who hath no alliance with Christ Iesus, without whome the Father availeth nothing? by the same reason it may appeare that there is not his lawe in him, for that is all comprehended in this worde charitie: what religion then hath he, who is without faith, without God and without lawe? wherein differeth he then from the Atheistes, who thinke and teach that there is no God, and that the worlde is not governed by his providence? surely in nothing, vnlesse it be in that he is somewhat more fearefull and more bashfull, as having some superstitious opinion of God, which the other alto∣gether wanteth.

All this being considered, shall we marvaile if Christ Iesus said, that it is a very difficult and hard matter for a rich man to enter into the kingdome of heaven? and no wonder is it that S. Paul doeth so earnestly exhort vs to flie covetousnesse, in say∣ing that it is the roote of all mischiefe, and that they that will be rich fall into tentation and snares, and into many foolish and noysome lustes, which drowne men in perdition and destructi∣on. One saith that in time past poverty was a vertue that did in∣struct and teach it selfe, because it made man capable of all good and laudable artes. But contrariwise we see that riches

ordinarily make men idle and sluggish to follow vertue: and if peradventure they haue learned something, they are readie to forget it, and prompt to leaue the studie and exercise thereof. Aristotle saith in his Politickes, that all vice proceedeth from co∣vetousnes and from ambition, as from the originall fountaines, and that these as the seedes from whence spring treason, re∣bellion, wrong, robberies, thefts, tyrannies, oppressions, superflu∣ities, subversions, warres, dissentions, and in conclusion, all mis∣chiefe what so ever.

By reason whereof Crates had some probable cause to cast his goods into the sea, desiring rather (as he saide) to drowne them, then to be drowned himselfe by them: and Phocion also to refuse that great some of money which Alexander sent him, beeing mooved thereunto by the great fame that was spreade abroad of his excellent vertues, and of a princely magnanimitie and heroicall desire he had to remunerate and honour a man endued with such and so many surpassing qualities. And let vs note that prudent answer he made to his Embassadours: for be∣ing desirous to knowe the cause which had enduced the King their master to honour him with such a present, they answered, that it was the report he had heard of his rare vertues. I beseech him then (saith he) to suffer me to remaine as I am. Insinuating thereby that it was a very difficult thing, to hold vertue and ri∣ches both together.

At such time as in Rome and Lacedemonia povertie was not despised, and that men were contented onely with necessarie things, they were wise, constant, iust, temperate, doing right vn∣to all with whome they conversed: and very carefull that in the time of peace the lawes might be publikely observed among the Citizens, their children wisely instructed, and all estates marshalled vnder a severe and straight discipline: in warre, they were vigilant, laborious, patient, couragious, prudent, vali∣ant, and invincible, not onely against their enemies, but also a∣gainst all calamities and miseries: yea against blowes, stripes, and death it selfe. But when as those who succeeded them (neg∣lecting the example of their ancestours) beganne to contemne povertie, and to delight in the glittering shewe of wealth and riches, desiring rather to sill their cities, their temples and hou∣ses

with the gold and wealth of their enemies, then with their fathers to bewtifie them with their armes and weapons, greedie desire having once possessed their hearts, forthwith the love and liking of vertue was cleane extinguished, and riches entring, in∣to their Church, expelled religion, and chased discipline out of their houses and cities, and brought in pleasure, banketting, plaies, prodigalitie, iuglers and tumblers, cookes, and clawbacks, and in a word, all persons and sports which were sit to weaken and effeminate their minds. And perceiving at length that they had not sufficient to maintaine such excessive charges, in stead of acknowledging their faultes, and returning to liue as their predecessours had done, they augmented their follies: for af∣ter they had not wherewithall to maintaine their licentious li∣ving, they beganne to prie into the estate of their fellowe-citi∣zens, forging crimes and other sinister meanes, thereby to get that which they had. Whereby it happened that God who is the protectour of innocents, and the revenger of wrongs and oppressions which are done vnto them, hath permitted that im∣mediately after this their corruption in manours, they should also fall by their ambitious desires into sects and factions; and so at length into civill warres, which was the meanes that in the ende their whole estate was subverted and overthrowne. And who can denie but that this is also the cause of the great confusi∣on and disorder in the Church, which to our vnspeakeable griefe we behlod in these daies? for in the time that the Church was poore, and that the Apostles and Pastors thereof had nei∣ther gold nor silver, they florished in all kinde of vertues. The Bishops were learned, modest, wise, sober, painfull, vigilant, gen∣tle, peaceable, and shining lights in the middes among the peo∣ple, living in so great charitie that they accounted that which they had not their owne, but made it common to all men.

Those which had possessions and goods solde them, and brought the price, and laide it downe at the A∣postles feete, who parted it to all men as every one had neede. Furthermore, they continued with one heart in pray∣er and supplication, and did eate their meate together

with gladnes and singlenes of heart, praising and lauding God for all things: and as concerning their faith, it was so great, that they could not be turned from the profession of Christ Iesus, nei∣ther by threates, nor any torments that were offered them. For millions of them suffered martyrdome, and satisfied with the efiusion of their bloode, the crueltie and rage of the Tyrants, which was otherwise vnsatiable, who waxed sooner wearie with murthering, then the Christians with suffering. But after the inconsiderate zeale of some Princes had increased them in wealth and possessions, presently (as saith S. Ierome) they began by little and little to deminish and to decay in godlines, vntill at length they haue fallen into that miserable estate wherein we now see them, which is such, that it is a difficult matter to iudge who are most vicious, the pasture or the people, striuing to exceede each other in impietie and vngodlines. Which if we consider, we must needes approoue and allow that memorable sentence of S. Ambrose, spoken in the Council of Aquila: that pouertie is no lesse glorious in Gods ministers, then profitable for his Church: and that which S. Paul saith, that godlinesse is great gaine, if a man be content with that he hath.

The Covetous man when he ioyneth house to house, and land to lande, vntill there bee no place left, thinketh he gaineth very much: but these sencelesse creatures doe not consider in the meane time, the losse they haue on the otherside of the graces of God, of the kingdome of heauen, the quiet of their minds, and of all godlines: the least of which things cannot be recompensed with all the goods of sea and lande. They seeme to fish (as Au∣gustus Ca{es}ar said) with a golden hooke, for that which they loose farre surmounteth that which they get. They are like vnto them who are swolne with the dropsie, who afarre off seeme fat and to be in good liking, by reason of the abundance of the hu∣mours in their bodies, though that for this cause they be soare and dangerously diseased: so doe we iudge by the outwarde ap∣pearance that riches are very pleasant, and such as loue them very happie, though that for the most parte, there be nothing more vile and filthie in their houses, then them selues: as Socra∣tes saide to Archelaus, who hauing builded a goodly and sumptuous house, which he had furnished with costly mooue∣ables,

and all sortes of antiquities that could be found: nowe as many ranne thither to see the rare things which were there, Socrates tooke occasion vpon a time to say vnto him: Alas poore man doest not thou consider that among so great a multitude which repaire daily vnto thy house, there is not one of them that desireth to see thee? declaring thereby vnto him, that there was nothing in his house, but was better accounted off then him selfe. Diogenes taunted another man after the same sorte: for entring into his house which was adorned with riche hangings of tapistrie, he spate in the owners face, saying it was the filthyest place he coulde see. It is then the sottish, and foo∣lish opinion of men, or else the malice of such as flatter them, that maketh them to be esteemed so happie: for as that is not alwayes a good horse which hath his bridle and saddle adorned with golde; so also may not that man bee accounted blessed, who hath rich attire, sumptuous buildinges, and costly move∣ables.

Hippomachus (as Plutarch writeth) hearing a man commen∣ded for that he was of a huge and mightie stature, as if so bee for that cause he had bene a likely man to winne the honour and the victorie at gamings and masteries of price; yea marrie, (saith he) if the Crowne were hanged in a high place, and that one should reach it with his handes. So likewise should rich men haue a great advantage over other men, if that felicitie might be solde, or consisted in golde, silver, or revenues.

But all this can not satisfie our mindes, whereas contrariwise povertie hindereth not the rest and quietnesse thereof, especi∣ally among wise men. The Apostles were very poore, and for∣sooke all they had to followe Christ Iesus; and yet esteemed them selves as rich, as if they had possessed all the worlde. Tellus the Athenian having but a little house in the fieldes, with small substance to nourish him selfe and his children, was contented with that little he had, and passed away his time in great rest and quietnesse. Contrariwise, Croesus thought it not sufficient to be king of Lydia, highly honoured and obeyed of his subiectes, who willingly gaue vnto him whatsoeuer he desired: which Solon perceiving, accounted him lesse happie then Tellus the Athenian: wherein he was no whit deceived, for in the ende

his desire to waxe great, and to enlarge his Empire, provoked and stirred him vp very vnwisely to enter into warre with Cy∣rus, who vanquished him, and bereaved him of his kingdome, his wealth and libertie, and escaped hardly with his life, ser∣ving for an example to all posteritie, and especially to great princes, who ought to looke well about them, and to consider, howe smally wealth availeth to make a man happie, to the end they may be content with their estate, and learne (as the aunci∣ent Greekes were wont to say) that the halfe ordinarily is bet∣ter and safer then the whole, because that such as are not con∣tented, but with an vnbrideled desire, oftentimes by this means loose both, as experience daily sheweth. Antiochus the great, who was the most puisant and mightie King in all Asia in his time, lost all that he had, because he was not content with that which was sufficient, but would augment and enlarge his do∣minions: and to this ende entred into warre with the Romanes, who vanquished him, and tooke from him whatsoever he held on this side the mountaine Taurus. Constantine the eldest sonne of him that was named the great, not contenting him selfe with his parte, though he had Italie, and the better halfe of the Ro∣mane Empire, yet fell out with his brother Constans, to the ende to spoyle him of that he had, and to make him selfe lorde thereof: but the contrarie happened; for he was slaine, and lost both his kingdome and his life. And of late memorie hath not that migh∣tie house of Burgondy fallen into extreeme ruine and desolati∣on, through the ambition and griedie desire of Duke Charles, who was neuer contented before he had procured his owne overthrowe?

It fareth with covetous men as it did with Aesopes dogge, who having a piece of meate in his mouth, and espying the sha∣dowe thereof in the water, thinking it had bene another piece of flesh, snatched at it, and through his griedie desire lost that which before he had. Even so rich men, who might peaceably and quietly enioy the goods they have, and eate with pleasure the fruites of their labours, by this their covetous humour they deprive them selves wholly thereof, and setting before their eyes a fraudulent hope of thinges that seeme to be good, for∣get for the most parte those thinges that are good indeede.

Which thing Cyneas did very excellently and wisely declare vnto King Pyrrhus, seeing him readie to enter into warre with the Romanes, what meane you, saith he? to whome the King answered, I purpose to conquer Italie: and what will you doe then, said Cyneas? from thence I intend to goe into France, and backe againe into Spaine, and so into Africke, and in my re∣turne to get Sicilia, that in the ende after these happie and for∣tunate conquestes, I may returne home in triumphing wise, and repose my selfe all the rest of my dayes in honour, glorie, and great prosperitie; whereto Cyneas answered, what neede you take so long and so daungerous a course to come to quietnesse? live you not now in tranquilitie with lesse danger and trouble? We may see by this that (as Salomon said) fooles have nothing but vexation with their goods: and that Saint Chrysostome had great reason to compare them with savage beastes, which cost great labour and travell to take them, and beeing taken, aske as much or more paines to keep them that they hurt vs not.

It were the lesse harme, if after they have desired, and with great labour attained vnto wealth, their desire were quenched, as hunger and thirst is satisfied with drinking and eating. But they serve but to augment and increase their desire, which be∣commeth more greedie; even as the fire which is not quenched, but more & more kindled with the wood that is put to it. When we see a man that drinketh continually, and yet can not slake his thirst, we conjecture foorthwith that he is distempered, and that he hath more neede to be purged, and his bodie to be cleansed from corrupt humours, then to give him more drinke: so also this great desire which alwayes eateth, which hath so monstrous a bellie, and vnsatiable like vnto the grave, doeth it not evidently declare that the mind is very sicke, & therefore to recover it selfe, it must be first purged & clensed of the passion that tormenteth it? this being done, the disease would incontinently cease, & the patient should forthwith eate, drinke, & sleepe at his pleasure, as wel as the shepherds & laboring mē, who are merry al day in the fields, & at night sleepe most soūdly in their poore cabbins: they alwayes cat their meat with a good stomacke, & after come to their labours cheerefully, for that their mindes are not troubled with this passion. A man would sometime give all that he hath

to be deliuered from death, or from some daungerous disease, so should a covetous man purchase (even with all that he hath) this quietnesse and contentation of minde, and if he will not, let him not be ouermuch offended with the ravenous souldier, or the thiefe that spoyleth him of his tiches: for by this meanes he is delivered of that, which was his hinderance to come to quietnesse.

Stoboeus remembring the example of a certaine philosopher named Anacreon, (to whome the tyrant Polycrates having gi∣ven five talents, which amounteth to the summe of about three thousand crownes) saith, that he seeing so great a heape, was marveilously troubled in his minde in devising howe he might bestowe it, and for that he was in continuall feare, thinking of nothing else but of his money; in the night in steade of taking his quiet rest as he was wont, he could doe nothing but thinke of his crownes, and dreame there was some thiefe picking his coffers, or at his gates comming to cut his throate for his mo∣ney, which he perceiving, and seeing that his care continually encreased, he tooke foorthwith all his money, and restored it a∣gaine to Policrates, saying, that in foure or five dayes which he had kept his money in his house, he had put him to more paine then ever he could doe him pleasure. Zenon having lost all his goods vpon the sea in a tempest, saving a thredde-bare cloake which he had about him, greatly reioyced and thanked fortune, that she had taken away his goods, whereby she had delivered his minde from captivitie, and made it fitte to receive the ex∣cellent treasures of philosophie, whereto hereafter he meant to betake him selfe. Demetrius Phalerius, who had long time bene a marchant, entred vpon a time into the schoole where Crates read publikely; and after he had heard him dispute of vertue an houre or two, with great admiration cryed out: mise∣rable man that I am, that have bene so long time in ignorance, and haue so little esteemed these goods which are so precious, and may be so easily attained, for to purchase with great tra∣vaile and hazzard such things as are most fraile and transitorie. We see then the exceeding sorrowe these great personages had, in having employed their time to gather such goods, as at the first smacke they haue at philosophie and the knowledge of

vertue, begin foorthwith to repent them selves, and to reclaime their mindes, yeelding their whole consent to purchase a confe∣deracie and aliance with true vnderstanding and knowe∣ledge.

Riches might the better be borne, if this villanous desire had not bewitched them, and wholly bereaved men of all sence, whereof indeede they must needes be wholly destitute, seeing they suffer them selves to be ruled by a filthie strumpet common to all the worlde, both to the master and the man, poore and rich, labourers and artificers, (for all are in love with riches) and to betake them selves wholly to this vnconstant house-wife, they forsake the love of vertue, which is the most beautifull and noble princes of the world, descended from the grace and good∣nesse of the immortall god. Is there any besides the covetous person, and such as are blinded with their owne affections, so base minded, that can abide so great a disgrace? and though they bee Kinges and Emperours, can wee esteeme them of a gentle and noble minde, who suffer themselues to be buried in such a stinking sepulchre? It is written that in olde time, when there was a question mooved among a great companie, what was the greatest thing in the world, some saide honour, some health, some riches, and some bewtie: others iudged o∣ther things, as they were diversly affected. After every one had given his verdit, and the reasons he had to defend his assertions, one among the rest said, yet there is one thing which is greater then all these you haue spoken off, and that is the minde of him which maketh no account of these thinges, which you doe so greatly admire and esteeme. And although this be true, yet knowe we not howe to make the worlde beleeve thus: which in his olde age so exceedingly doteth. Some Thersytes in these dayes shall be greatly honoured for his riches, when as some other vertuous and wise man shall hardly be knowen of his neighbours.

If there were any in these dayes that would refuse such a kingdome as Aegypt, as did Moyses; or his burthen of golde, as did Fabricius; or would disdaine and scorne at the great pompe of some Alexander, as did Diogenes, they should bee scorned at, and made the common by-worde of every mans

mouth, which thing we see by experience in the people of Bra∣silia, whome we repute rude and barbarous, for that they recken of nothing but of that which is necessarie, esteeming more of a knife, a bill, a bowe and arrowes, whereof they may make some vse, then of golde and silver, and all other superfluous thinges that are brought them. This was also the life of the Patriarkes, wherein also Adam had passed his time in the garden of Eden, if he had continued in his innocencie, observing the commaun∣dement which God had prescribed him. This was also the ma∣ner of life of the Sonne of God, who being made man, and walking here vpon earth, was contented with bread and wa∣ter, and sometimes some little fish for his nourishment, and a ship, or the toppe of some mountaine for his lodging. VVhat absurditie is it then to glorie in seeking for those thinges, which all vertuous and good men haue despised?

Saul, who was the first King that God gave vnto the children of Israel, though he had bene annointed by Samuel in the pre∣sence of all the tribes, who with their cries and acclamations approoved and liked of the ordinance of God, notwithstan∣ding after all these ceremonies and honours, desisted not to goe into the fieldes after his accustomed manner to keepe his fa∣thers cattell, not shewing any signe that his heart was any more lifted vp, or that he was proude of that dignitie wherein God had placed him. Though Abraham were a great Lorde, rich in golde, in silver, and had a great familie, loved and reve∣renced of Kings of the countrey where he dwelled; and more∣over so mightie and puissant, that with his servants he had dis∣comfited foure Kinges, who were returned in victorious man∣ner from Sodome; notwithstanding he never in all his life had any other house, or castell for to lodge in, then a poore tent, nor ordinarily at his table any thing saving bread, beare, and milke for his nourishment. If he made any feast, (yea though it were to Angels) he added but cakes in steade of other delicates, and sometime a piece of the fattest and tenderest veale he coulde choose among his whole flocke; which did not proceede of a niggardlinesse, and a desire he had to spare, and to increase his wealth: for he was so liberall, that it sufficed him not to keepe open house to all the worlde, and to sende his servants abroade

to invite the poore, and such as were travellers vnto his table, but hee him selfe would watche for them, and with great im∣portunitie entreate them to enter into his house. And did hee not shewe great magnificence after he had overthrowen those foure Kinges, and gained all the bootie and spoyles they had gotten, when as lifting vp his handes to heaven, he sware to the King of Sodome, that hee woulde take nothing, no not so much as a threade or shooe latchet? The cause then why hee vsed such frugalitie, and so slender an ordinarie; was not be∣cause he was a pinch-pennie, but because he abhorred these vaine and superfluous delicates, without the which no man is nowe esteemed of the vaine people of the worlde, by reason they consider not the excellencie and noblenesse of our nature, and the ende whereunto we were first created, and after regene∣rated by the grace of God.

If a King, a Prince, or meane gentleman would in these dayes vse the trade of marchandise, and negotiate in matters of small importance, he should be accounted a man of a base minde. So should every man, that not considering he is created after the image of God, and that the better and more excellent part whereof he is made, hath his beginning from heaven, doeth so abase and obscure him selfe. VVe are of the race and lineage of God, (as S. Paul saith) and therefore it is a great shame for vs & a dishonour to God that we live so miserably, and that we have alwayes our heartes in our bagges, or counting houses, or else in some golden mine. The Grecians call a man (Anthropos) that is to say, looking vpward; to give him to vnderstand by his name, that as his countenance is lifted vpward, and his eyes looking to∣wardes heaven: so also should he continually beholde it, and withall, him, who governeth and ruleth therein. And though his body be travailing on earth, yet must his minde be alwayes walking in heaven, in the pallace and goodly galleries of his God, and feede him selfe with the sight of those goodly pictures and surpassing excellencies which he seeth there.

Of al the parts of mās body, is not the head, in which the mind of man hath his principall operation, the furthest from the earth? which thing god hath very wisely ordained, to give vs to vnder∣stād, that we ought not to defile it with any worldly cogitations,

but diligently to preserve it as the Sanctuarie of God, wherein nothing ought to enter that is filthie or polluted. The Temple which Salomon builded, was within covered with fine golde. So likewise should the heart of the faithfull, wherein IESVS CHRIST hath builte a temple vnto God his Father, bee inwardly garnished with all celestiall and divine meditations and affections.

We are then very vnhappie, and wee have a beggarly heart, in making the house of God a place of marchandise: we ought so much to love sanctitie and holinesse, and to be so carefull herein, that even our feete, that is to say, the sensuall and brutish parte of our mindes be alwayes neate and cleanly; and for that naturally it is filthie and stinking, and furthermore it walketh with the worlde, which is altogether corrupt: It is almost al∣together impossible, but that by these divers occasions it should gather much corruption and filthinesse. Wherefore Christ Iesus expressely commaundeth vs continually to wash it, to keepe it cleane and pure. What shall we say then, if there be dust, not onely in our feete, but also in our eyes, and that our soules which are immortall, and called to the participation of life eternall, have (even like swine) no care of any thing, but of the bodie, and of that which is fitte for the clothing and feeding thereof? We are no more strangers and forrenners, but citizens with the Saintes and of the housholde of God. Our conversati∣on is in the heavens, and we fellowes with the Prophets, Apo∣stles, and with the Angels; shall we suffer then, (thorowe an avaritious and mischievous desire) our estate to be so abased, and our selves to be made like vnto the serpent, eating the dust, and creeping all dayes of our lives vpon our bellies? we doe evi∣dently declare that we knowe not what the kingdome of hea∣ven is, neither yet life everlasting, nor the glorie of the children of God, nor their hope, in that we haue our heartes so fixed and fastened vpon the earth.

The Apostles and Martyrs having tasted by the spirit of God, what this kingdom is, have afterward bin even prodigall of their goods, libertie, ease, yea, of their blood, and of their lives: and helde nothing so deare, which they did not foorthwith leave and forsake, the sooner to attaine this heavenly kingdom.

So should we doe, if we would take a little paine to learne this goodlie lesson, which God gaue to Abraham and his children, that is to say: that he was there buckler and there exceeding great reward. Let vs heare what great profit and contentment David received, after hee had studied this lesson a while, and what a song he made in the praise of the most highest, for that it had pleased him to teach him this by his holy spirit: saying,

The Lord my God the portion is of mine inheritance: And thou art hee that dost maintaine my rent, my lot, my chance.

The place wherein my lot did fall, in beawtie did excell: Myne heritage assigned to me doth please me wondrous well.

S. Paul likewise (who knewe what an excellent thing it was to enioy the grace of God, writing to the Corinthians) saith: Wee are as poore, and yet we make many rich, as having no∣thing, and yet possesse all things. Having learned (saith he, in another place) in what estate so ever I am, therewith to be con∣tent.

Good husbands doe highly esteeme of those pastures and o∣ther lands, which are not subiect to many inconveniences, and beare great and good store of commodities without any great charges or expences. And if we must haue this consideration in worldly matters, is there a more excellent good then vertue, then the knowledge and loue of God, and the alliance that by this meanes wee haue with him? for this cannot be robbed or stollen away. He which hath gathered such treasures, feareth not to loose them, neither by fire nor water, neither that the rust should consume them, nor the moathes eate them, ortime any whit empaire them. Besides all this, he is content, which is the most principall point in riches: for he desireth no more, he hath no more neede: he thinketh his wealth is suffici∣ent to serue him in all necessities: what man is there

of any iudgement, that doth not more esteeme of Lazarus all hungrie and naked as he was, with his patience and vertue, then he that refused to glue him his almes with al his riches? who is there likewise that will not more highly commend the conti∣nencie of Saint Peter, which refused the money that Simon Magus offered him, then all the riches, rents, and revenewes of that sorcerer? We must then conclude, that there is no good∣lier possession then vertue, nor greater revenewes, nor more con∣tinuall, then not to be covetous. And it is great follie among men to take so much paines, to fill their garners with corne, their sellers with wines, and their coffers with crownes, seeing they make so small reckoning to replenish their hearts with vertue, the atchieving whereof is so certaine, and the possession so glorious and honourable.

Stratomicus reprehending the Rhodians for their great and ex∣cessive expenses in their banquets, and buildings, said, that they made them houses as though they were immortall, and ban∣queted, as though they should die forthwith. One may say so of covetous men, that they gather goods, as though they should neuer die. For if their lives were sixe times so long as they may be, by the vnevitable lawes of nature, yet the one halfe of that they have were sufficient to maintaine them honestly and well. Why doe they then consume the day in such labour and travell, and the night in such vnreasonable care, and all their daies in an vnsatiable desire, which never suffereth them to be in qui∣et? so greatly are they in feare least they should be poore.

The auncient writers saide, that a man should never bee poore, if hee would liue according to nature. For what is it that shee desireth? a little bread and water, a rayson, or two or three figges, a peare, an apple, or an onyon. Was there euer any man, that to suffice nature, hath beene constrained to sell his land, or to borrow monie vpon interest? why should men then be afraid least they should haue too litle? It is reported of M. Cu∣rius, that hee having commission of the people of Rome, to de∣vide certaine landes among the poore citizens: some of them complained that they had too little: to whom he gently answe∣red (as he was a very curteous and faire spoken man) say not

(my friend) that he which hath ynough, hath but a little.

Chilon the Lacedemonian, whose reputation and glorie was so great, that at his buriall his bodie was accompanied to the grave with all Greece, in his life time vsed many notable and worthie sayings: among which there were three accounted off as Oracles, consecrated in the Temple of Apollo, and written in letters of gold. The first was: that their was no knowledge so excellent as to know ones selfe. The second: that the end of all strife and dissention, was miserie. The third was: that a man should not be covetous, but content him selfe with sufficient, which costeth but a little, beeing marshalled with the lawes of nature, and not according to our vnsatiable and greedie desires. For one can never giue them so much as will suffice them: but contrariwise, nature hath not so little, but that she is fullie satis∣fied therewith.

M. Curius (of whom we spake before) on a time was dres∣sing of tape rootes for his supper. Nowe for that he was the Lievetenant generall of the people of Rome, in the wars which they had against the Samnites, and for that they feared him, for his great vertues and noble conduct which he vsed in all his en∣terprises, they devised how to corrupt him, sending Embassa∣dours secretly to offer him a great summe of gold and silver. Whereat he began to smile, and shewing them his little potte, said, he which can content himselfe with so small a supper as is there, hath no neede of great riches.

If Captaines and governours in these daies, would acquaint themselves with such abstinence, we should not haue so many treasons and mischieses as we haue. For there is no such Orator to perswade them, as is desire, or that doth more forceably draw and entise them to hazard themselues in difficult and dangerous enterprises. Philip the father of Alexander the great, saide: That euery citie is in hazard to be wonne, if an asse loaden with golde may once get in at the gates. This is often found true by expe∣rience, and that men, after they be once giuen to covetousnes, haue no regard of honour or any thing else. Timotheus (as Elian reporteth) talking with one, named Aristophon, said that nothing seemed dishonest to a covetous man.

Many thinke not of this, but they are afraide if they

should fall into danger, they should never get out if they were notrich. O the follie and madnesse of men to thinke (as saith the Prophet) that gold and silver may deliver them from affli∣ctions, when it pleaseth God to send them. Howe many Kings haue fallen into the handes of their enemies with all their treasures? how many haue beene hanged for all their riches? how many die ordinarily leaving in their coffers plentie of gold & silver, which yet cānot prolong their lives half an houre? what, doe I say die? nay how many having but the gout in their little finger, and knowe not howe to attaine any ease with all their wealth?

And riches are so farre from preserving vs from adversitie, that ordinarily there is nothing that draweth vs sooner into it, then they. And when we are in, what doth make vs continue so long in it, as they doe? Theifes, false witnesses, promoters, for whome doe they laie their nets? is it for the poore and beggar∣ly sort? Among a flocke of sheepe, the wolfe chuseth out al∣waies the best and the fattest: and doth not the Eagle likewise take the fattest goose in the fielde? even so doe those men that liue of ravine and spoyle, when as they are minded to forrage for themselues, doe they not search out the best houses, and those fieldes wherein there is greatest store of corne? It would be an endlesse storie to gather all the examples of them, whose goods haue bene an occasion of the losse of their liues. Princes sometimes deale with their officers and treasurers, as we doe with sponges, which we squease with our hands to make them yeild vs that water, which they haue before soked vp. so also after they haue giuen them the meanes to waxe wealthie, and that they haue taken great paine to enrich them selues by a little at once, then afore they be aware vpon the sodaine, they laie holde vpon them, and spoile them of that they haue gathe∣red.

Diogenes (who in vertuous life, wisedome, and worthie say∣ings, was next vnto Socrates the prince of all the philosophers) being on a time demaunded, why golde had so pale a colour: with great wisedome answered: it was because there were so many that sought after it, to lay handes on it. We also by reason

of our goods, are little assured from daungers, but are as a poore man that is followed of ten or twelve sargeants, every one ha∣ving commission to take him. Furthermore if riches deliver a man from daunger, howe falleth it out that rich men are alwayes so fearefull? they builde their houses with lime and stone, with bridges and ditches round about: they set porters at their gates, and their chestes haue double lockes: they entertaine no ser∣vants, but such as put them in good assurance for their good be∣haviour: they haue a thousand troubles to keepe in with them, who are rulers in the countrey: so many presents, so many cur∣tesies, so many good morrowes, so many good nightes, so many faire countenances to get their favours, and withall this to keepe a little wealth which they haue gotten with great paine; wherof proceedeth al this, if not offeare they haue to loose, or at the lest to be troubled for their possessions? wherof also commeth it, that they mistrust all the world, if in walking through the fieldes they be not well accompanied? they meete no man with a sworde, but they tremble and stand in feare of him: if they be a sleepe in the night in their chambers, the stirring of euery mouse is readie to awaken them: doeth not this feare and mistrustfulnesse plain∣ly declare, that they thinke they be alwayes in daunger by rea∣son of their wealth?

There are some other, who seeing the poore despised, and to be nothing esteemed,4 desire to be wealthie because they would be reverenced. I must needes confesse, that in this miserable worlde, wisedome and knowledge are as little esteemed, as they are loued and honoured, and that some Clarke in an office, with halfe a dozzen of golde buttons on his jacket, shalbe more ho∣noured then the most vertuous and wise man in a whole coun∣trey: but it is not sufficient to be praised; but we must also note why and wherefore. First, this is most plaine, that a man may not be commended, or dispraised for those thinges which are meerely casuall. For fortune hath no regarde or choise in the di∣stribution of her goods, which for the most part, she bestoweth on such as are altogether vnworthie; as we may see in the ex∣amples of Nabal, Sobna, and the covetous rich man. Moreover, if we should commend men for their strength, beautie, and such like, by the same reason also we should praise the beastes, who

surpasse them in all these, and yet notwithstanding they are no more capable of praise and dispraise, then they be of vice and vertue.

Besides all this,5 their must be also an other consideration, and that is, howe he which hath riches doth bestow and distribute them. If hee keepe them without helping of his neighbours, hee shall be no otherwise accounted and esteemed off, then as a villaine, a miser, and an vsurer. And if he spende them prodi∣gallie without any discretion or wisedome, then shall hee be ex∣tolled of flatterers and clawbacks, of fooles, and bauds, which make recourse vnto him, and cal him Master so long as his silver endureth.

But as we see that flyes will staie no longer in a kitchen, then there is greace to nourish them: so also this goodly companie, which are vsually in the houses of a prodigal man, as soone as his wealth begins to diminish, and that he waxeth poore, they will then straightway give him over: yea, if he be euill spoken of in their companies, the same men, as well as other, will greatlie blame him, for that he hath wasted his goods so foolishlie: and in a worde, they deale with him as men doe with springes, which so long as they yeelde water, so long they are haunted, but when they be once drie there is no further reckoning made of them. Marke then who they be that commend these prodi∣gall men, brainelesse persons, whose tongues are as light as their mindes: such as for a morsell of breade, will praise or dispraise whome you will. But every wise man, and such as haue right iudgements, doe greatlie blame them.

Crates compared them to figge trees planted on the top of a mountain, where they bring forth no fruit, but for the crowes: so the goods of prodigall men are bestowed vpon none but flatte∣rers, and such as hunt after other mens tables. If they giue any thing to an honestman, they are afraid straight (as Horace saith of Tigelius) least they should be accounted evill husbandes, and because they will not be seene and accounted penie∣fathers, they will spend all they haue in feasting and sporting. Papinian the Civilian, (who for his great knowledge and rare iudgement, was in so high account with the Emperour Caraca∣la) seeing vpon a time a man as he passed by him, reele and stag∣ger

to and fro, was marvelouslie angrie: Goe thy way (saith he) with a mischiefe; art not thou ashamed to prostitute (as though they were common strumpets) the graces of God, which are sa∣cred virgins, & ought to be so warelie kept, to bestow them vpon some honest husbands who would honor them, and know how to vse them? Alphonsus King of Aragon, had in his retinue a souldiour, who after hee had spent all in riotousnesse, was constrained to borowe money, and to take a little for great interest. It happened not long after that his creditours seeing hee was not able to paie, desired that (according to the Lawes of the lande) hee might bee laide in prison: by reason whereof his friends were constrained to be hum∣ble intercessours to the King, and to desire his favour, that in regarde of his former services, it might please his highnesse to exempt him from the rigour of the lavves, and that his bodie might not be arrested: but for all this the King refused, saying: that willingly hee would haue graunted their requestes, if hee, whome they were suters for, had expended his goods in the service of his Prince, or defence of his countrie: but seeing it vvas for his pleasures, it was requisite that his bodie which had committed the fault, should likewise beare the smarte. VVe may by this conjecture, in what account the prodigall sort haue beene among all men of vnderstan∣ding.

As for those, who haue riches,6 and after they haue laide vp sufficientlie to maintaine their estate, doe liberallie dispende their overplus; wiselie giving vnto those who haue neede, and are worthie (as did Abraham, Lot, Iob, Spiridion a Bishoppe in Asia, Titus the Emperour, Moecenas, Pomponius Atticus, Cimon the Athenian, and many others) as they be ve∣ry rare, so doe they merit eternall praise, and their memoriall never to perish among vertuous men. But all this must bee attributed not to their goods, but to their wise∣dome that hath taught them to vse them well, and to their vertue, which was the cause they haue so well di∣spenced them: without the which Demosthenes did no otherwise esteeme of a rich man, then of a sheepe with a golden fleece,

or an image curiously trimmed and richlie painted with fine gold and bewtifull colours.

Esop in his fables telleth a tale,7 that a foxe vpon a time com∣ming into ones shoppe that was a carver of Images, taking vp a manshead, that was excellently wrought in Ivorie, after he had diligently considered the workemanshippe both without and within, as though he had purposed to haue bought it, said in the end with great admiration: O bewtifull head howe excellentlie art thou made? and yet thou lackest the principall thing, for thouhast no witte. The like we may say to all rich men, that are evill brought vp: they be gallantly apparelled, wel lodged, rich, & haue great store of horse, & men to wait of them, and as tou∣ching the rest, so little wit, that they would not suffer the least servant they haue in their houses, if he were like them selves. Wherein they plainlie shew what account they make of them selves. It is then great follie to purchase riches, thinking thereby to liue in greater honour among men, for as we haue said before, as true felicitie dependeth of vertue, so doth also the praise and commendation of it.

There are others,8 who thinke their Covetousnes may be the better excused in saying, they gather for their children, to the ende, that after their death they may haue somewhat to liue vp∣on: as though they had lesse wit then the bruit beasts, who be∣ing left at their libertie, find sufficient where with all to nourish themselves. But if they be so carefull for their children (seeing that life is miserable, if it be not vertuous and good) why are they not as carefull of their good education, to the end they may live well, as they are painfull to provide for them that they may live easilie? for if they liue vertuouslie, their life is devine and angelicall, but if they liue idelie, in libertie, and care for no∣thing but their ease, they liue filthilie, and swinishly. Furthermore (if as Christ saide) it be a blessed thing to giue, rather then to re∣ceive, why doe they not rather teach them to giue of their goods which they leaue them vnto the poore, then to keepe and augment them? God in commending Abraham as a good father of his familie, saith not, that he taught his children to en∣crease the pence hee left them into testers, nor the testers into crownes, but to walke in the waies of the Lord, and to doe iu∣stice

and iudgement. Whereby he admonisheth all parents that this the first thing he would haue them to looke vnto, and that if their children feare God, they shall not faile but haue goods e∣nough to content them, and that he will powre his blessings plentifully downe vpon them, vpon their labours, and vpon their grounds, without the which a man attaineth not vnto any thing that may bring him either profit or contentment. And though their children be poore and in need all their liues, yet being thus instructed, they are more happie and more wealthy, then if they were kings. Salomon saith, that better is a poore and wise child, then an old and foolish king, which will no more be admonished. For it commeth to passe, that some come out of prison to a kingdome, and some that are borne kings come to beggerie. Demaund of the rich men, whether if they thought that their children would spend their goods which they leaue them, in sportes and playes, and in such like prodigall maner, they would so macerate and torment their minds and bodies to gather them as they do? It is then in hope their chil∣dren will keepe them and lay them vp in sparing manner, that they take such trauel, & suffer so much toile in gathering for the.

But whether is the couetous, or the prodigal man the naugh∣tiest person? if there were choice amōg sins, there are manie rea∣sons to induce vs to choose the one rather then the other, as the better and the lesse hurtfull & wesee few prodigall men, which are not descended of good houses and haue not some sparkes of vertue, which increasing with the time, and comming to ripe∣nesse would bring foorth goodly fruit, if in the beginning they had bene well husbanded and wisely handled: whereas con∣trariwise, couetousnesse rooteth it selfe in such as are of base, and seruile spirit; whose mindes may hardly be lift vp from the earth. By this we may gather whether fathers haue so great reason so greedily to gather wealth for their children, and to leaue their heire such abundance: and whether on the one side their chil∣dren be much bound vnto them, for that they receiued their bo∣dily liues of them, seeing that by their wicked education and in∣struction, they afterward kill their bodie and soule, which God hath giuen them. Diogenes reprehending the Megariens, for that (by reason of their couetousnesse) they tooke no care to bring

vp their children well and vertuously, saide in pleasant manner: that if he were put in choice whether he would be one of their sheepe or one of their children, hee had rather be one of their sheepe seeing they were so carefull to keepe them well; and so carelesse to bring vp their children vertuously, without the which mans life is miserable. See here the causes which do par∣ticularly moue men to be covetous.

But there is one thing which is common to all, and that is, that they hope, (having attained that which they desire) they shall liue at their ease, and with contentment, wherein they are deceiued: for when they thinke they haue gotten great rest, they find they haue gotten as many sorowes as they haue got∣ten crownes: and they finde by experience that which is truly said of the Philosopher Epicurus, that nothing may suffice them.

They may well fill their coffers, their boxes, and their purses, but they shall neuer satisfie their owne desire which is vnsatia∣ble. It neuer regardeth that which it hath, and therewith to bee contented: but it alwayes coveteth that which it hath not, that it may be the more tormented. It is like to a fire, which if it be not quickly quenched burneth on euerie side, encreasing conti∣nuallie according to the quantitie of the matter wherewith it is nourished. Or like vnto a flood, which at the beginning being but a little riuer, by little and little, (as it runneth) encreaseth in such sort, that in the end it beareth with it whatsoeuer resisteth. If a couetous man haue once gotten a hundred crownes, hee straightwaies desireth two hundred, from two hundred hee commeth to a thousand, from a thousand to a million, and from millions to an infinite summe. They are like vnto them that clime vp a ladder, who vse the first steppe as a meanes to come to the second, and the second to come to the third, continually climing vntill they come to the toppe. And there is no diffe∣rence betweene them, but that the one findeth an end of their ladder, the other findeth none at all, neither of his care and sor∣rowes which necessarily follow riches, neither yet of his ear∣nest desires in the attaining and keeping of them. O poore man (saith Saint Basil lamenting the miserable estare of the co∣uetous) which takest no pity of thy selfe, seeing thon endurest

so much for the goods thou hast, and so much or more for those thou desirest and couerest. These are not the fruites which the earth yeeldeth, but the sorowes, griefes, and vexations which thine owne intemperate humour procureth. This is nothing but the torment and trauell of thy minde, thou complainest continually, and saiest, what shall I doe? thy sorrowes shewe thy mischiefe, and thy desire the meanes which bringeth thereto. Thy desire promiseth thee ioy and quietnesse, and in the ende bringeth nothing but griefe and sadnesse. O cruell and strange passion, and little differing from madnesse: for a madde man desireth nothing so much as water, by reason of his strange alteration: and there is nothing which doeth more torment him: for the sight thereof is sufficient to vexe and trouble him. Who is there then that considering these things will not commend Socrates saying? that a man shall neuer be so well pleased with his desire, as if hee would not desire at all. God also in his lawe setting downe the manner of a happie life, prohibiteth vs to desire any thing that is our neighbours, that is to say, nothing but what it shall please him to bestow vpon vs for our maintenance: and whosoeuer after this sort seeketh to satisfie himselfe, attaineth vnto his de∣sire. Epicurus saide, that hauing a little rice pottage he woulde dispute with Iupiter, and maintaine that hee was as happie as he.

Euerie man may now euidently perceiue whether the couetous sort haue any great reason to maintaine that which they doe, and to excuse themselues, and to couer their immo∣derate desires, which all men ought to feare as a fire, and to flie from as a plague, especially Kings, Princes, and great Lordes, for that they are more odious in them, then in the common sort, and they bring foorth greater mischiefes then any thing else whatsoeuer. For as they are great, so are also their desires great, and small matters will not suffice them. They seeke not after a farme, a meddowe, or a mill, but aftercastles, barronies, and counties, and hauing authoritie equall with their desire it is a difficult matter to resist them, and that in contenting them, there be not many impouerished, some by calumnious & slande∣erous accusations, others by false compacts & vniust donations,

and the greater part by open violence and tyrannie. And to speake briefely, it must needes fall out, that if the treasure of the Prince encreaseth, the wealth of the subiects diminisheth: and it commeth to passe (as Iulian the Emperour said) as it doeth with the splene in a mans bodie, which can not encrease or waxe greater, but the other members must needes decrease and be∣come lesser. Wherefore for the enlarging and quiet estate of the common wealth, there is nothing more expedient, then to bid desire adue, and that allsorts, of what estate or condition soe∣uer, should learne to follow the exhortation of Christ Iesus, and lay vp their treasure in heauen, where goods are farre more ex∣cellent and more surely kept, then they can be in the earth. Let not rich men then puffe vp themselues, and trust in things which are so vncerten, but be readie to giue & distribute to the poore, and that freely of the goods which they haue, laying vp in store for themselues a good foundation against the time, that they may attaine eternall life, and make themselues friends with the riches of iniquitie, that when they shall want, they may receiue them into euerlasting habitations.

The gods (saith Pythagoras) haue giuen nothing more ex∣cellent vnto man, nor any thing that may make him more hap∣pie, then first to make him vnderstand the truth of things, and next vnto that, to haue wherewithall, and to be willing to helpe the poore: for these are the vertues which make vs the more resemble them. The true and proper nature of God is, to bee readie to pardon: for this cause also is hee the refuge of all that call vpon him, that he may giue them their meate in due sea∣son, and open his hand, and satisfie them; who sendeth foorth his spirit and createth them, and renueth the face of the earth (as saith the Prophet David.) God especially and aboue all other is not onely liberall, but euen prodigall towards men, for hauing giuen his blessings and his kingdome, and surmounted all creatures in bountie and liberalitie, he will needes exceede himselfe also, and (for to take away all meanes hereafter to bee more liberall) hath giuen them his holy Spirit, his onely Sonne, and his owne selfe, without reserving any thing, but a soue∣raigntie, which may not be communicared with them. If then wee desire to resemble him, who hath created vs,

we must likewise be liberall of that wee haue, and bee readie to helpe our poore neighbours, and that more cheerefully if it be possible, then they be readie to receiue. O what goodly and beautifull garners are the bellies of the poore: the pro∣vision which is there laide vp lasteth for euer without decaying. Happy is the man (saith David) that giueth to the poore; his righteousnesse remaineth for euer: that is, his degree, estate, and dignitie shalbe exalted with great glory. Desire and coue∣rousnesse itselfe should moue vs hereto: for whosoeuer giueth vnto the poore, lendeth vnto the Lord, who hath promised to giue an hundred for one, and withall life euerlasting.2 Is there a better paymaster then he? is there any surer of his worde? can there be greater profit then this he offereth? In those bargaines and contracts which men make, the principall is euer far grea∣ter then the interest: for they of a thousand gaine a hundred. But this is conrrary, for the interest is farre greater then the principall: for we receiue a hundred for one, and for a pot of water, the kingdome of heauen, and life euerlasting, which is inestimable and can not be valued. We are not afraid to cast our seed into the earth, and, as it were, to lend it to the ground vpon vsury: which thing we doe with a great desire and very carefully, being the bolder for the hope of the commodity we reape thereby, although it be doubtfull, and that by reason of sundry casualties, we may be deceiued: why then shoulde wee feare to giue our goods vnto our God, hauing his promise for our assurance, and withall life euerlasting? If he be readie and willing to giue, is it possible he should be slow to restore? and if without our industry and paines he maketh vs rich, by his on∣ly goodnesse, is it likely that beeing bound vnto vs by his word, he will suffer vs to remaine in pouertie? We vse to say somtime of a rich man, and one that we thinke sure of his word; I would he ought me a hundreth crownes, for I shoulde bee certen to be well paid,4 though we haue no other assurance of him then such as a mortall and variable man may make. Shall not our desires then haue a more excellent foundation if we trust in God, who is almighty, immortall, and immutable? Shall marchants trust one another in their fayres and markets for a thousand crownes worth of marchandise, in hope of some small profit, and wil not

we giue credit vnto our God, what offer soeuer he maketh vs? we had rather locke vp our gold and siluer, and to keepe it vn∣profitably in a pot, then to lay it out to our owne gaine, and the commodity of others. We would be grieued to haue any mem∣ber of our bodies that should serue vs for no vse: why then are our goods priuiledged by keeping them ten or twelue yeeres in our coffers, & neuer vse them. If water be long kept in a place, it stinketh and becommeth vnholsom:5 so also riches carefully laid vp are very dangerous. Charity (saith one of the ancient fathers) knoweth not what it is to keepe golde and siluer, neither yet prouision of corne and wine. We must imitate wise & painfull husbandmen, who often reserue raine water in their ditches, wherwith afterward, they water & inoisten their driest grounds. So did Ioseph in Egypt, who locked vp the graine that the seuen plentifull yeeres brought forth, to the ende, that in the time of dearth and scarsitie, he might haue wherewithall to feede the people of the land & the neighbour countries. So did that good bishop Spiridion of whom mention is made in the ecclesiasticall historie, who gaue vnto the poore the keyes of his garners, that there they might take as much corne as was sufficient to nou∣rish them & their families. It is reported of Cimon the Athenian, that he would neuer inclose his grounds either with ditch or hedge, that the poore might without any let or impeachment, gather herbs for their nourishment. Shall not this heathen man rise vp at the latter day to condēne all those rich men, who with∣out any pity or remorse, see the necessities, & heare the pitiful cries of the poore, who lie & die for hunger at their gates? shall not their riches accuse them at the latter day before the eternal god? Go to now ye rich men (saith S. Iames,) weep & houle for your miseries that shal come vpon you: your riches are corrupt, and your garments are moth-eaten: your gold & siluer is cankred, & the rust of them shalbe a witnes against you, & shal eat your flesh as it were fire, ye haue heaped vp treasure for the last daies: be∣hold the hire of the labourers which haue reaped your fieldes (which is of you kept back by fraud) crieth, & the cries of them which haue reaped, are entred into the eares of the lord of hosts. Why doe we then (euen against our nature) driue from vs our friends? If we haue a seruant, whom we suspect to be a prater, & a

busie tongued fellow, we seeke meanes forthwith to be rid of him, especially if we think he will vtter any thing that may pre∣iudice vs: & shal we not do so then with these riches, which wil∣lingly, not being required, do testifie against vs before God, pur∣suing vs, for that we haue so long kept them in captiuity, and in prison, without suffring them to see either sunne or moone, con∣trarie to the wil of God who hath created them that they might passe frō one to another, to serue men in their necessities. When as we heare the commandement that God hath giuen, that wee should giue vnto him that asketh, it doth moue vs very much: & yet we are not astonished at these his feareful threatnings: that is to say, if we wil not heare the cries of the poore, whē as they beg of vs, & refuse to giue vnto them according to our ability, that in the time of necessity he wil also refuse to heare the praiers which we make vnto him. Shall not this last day, this countenance of Christ Iesus, so angry & irefull, this voice & dreadfull sentence greatly mooue vs, with the which to their euerlasting shame all those are cast out of his cōpany, & sent into hell fire, which haue not in this world a care to feed & to cloath,7 to comfort & to visit their poore brethren. We garnish out hals & chambers with rich tapestry, our beds are couered and curtaind with silke, orels with some thing which is more costly, our houses are gallantly ador∣ned, & in the mean time while vve are so busie & curious in these superfluous things, vve omit & let passe things of greater impor∣tance, hauing many of our neighbours & brethren al naked, not bestovving so much as an ell of cloth to couer them. And vvhat is this but the every? if a man should take avvay the apparel from him that passeth by the vvay, he is accounted a theefe, and shall not he be so esteemed, whosoeuer he be, that seeth him naked and hath sufficient to cloath him & will not? for in such a case, the gold, the siluer, and apparell which we haue more then wee need, ought to be bestowed vpon them. Yea mary wil the co∣uetous man say, although at this present I can spare a coat; yet I am vncerten whether I shal haue need of it hereafter. Why dost thou not say also (my friend) that if thou doest not giue, thou art sure to be punished: & that (according to the ancient prouerb) thou shouldst not leauea thing certē for vncertē. Moreouer, thou dost not cōsider that thy life as well as other mēs is so vncerten, that thou knowest not whether thou shalt liue vntil to morow:

If thou shouldest giue it vnto an earthly King, wouldest thou re∣spect whether hee were indebted to thee or not? what doest thou then in conclusion thinke of thy God? hath not he power to restore it? or doest thou thinke him vnthankefull, or that hee doeth forget thee, or that he is vnwilling to recompense thee? let vs be carefull for the time present and apply our selues vnto it: as the times are deuided so ought also our cares and cogita∣tions to be severed. And it is to be accounted great rashnesse, to take counsell of a thing that is not, neither yet know whether it shall bee. This great and excessiue care which wee haue of things to come, proceedeth of nothing els, but of a distrust we haue in the prouidence of God: secondly, of a vaine hope wee propound vnto our selues, and also for that we consider not the mutabilitie and sudden alteration in this life.

Some other will say, that he knoweth not how to suffice so many, and that his ability is not sufficient to giue to such a num∣ber: no verily if he faile in the giuing. But it is cleane contrarie, for by this meanes he augmenteth & encreaseth his store. David saith, I haue bin yong & now am old, yet neuer did I see the iust forsaken, or his seed begging their bread: but he is euer mercifull, and lendeth, & his seed enioyeth the blessing. Wehaue a notable exāple of this in the vvidovv of Zarephath, who in the great & ex∣ceeding dearth that was in Israel, hauing but a handful of meale in a barrell and a little oile in a cruse, yet for all that gaue vnto the Prophet of that litle which she had: which was an occasion that so long as the famine endured, her prouision neuer dimini∣shed, though she daily made cakes there of for her selfe and her sonne. The like hath bin reported of Spiridion, of whom menti∣on is made before, that in a time of scarsitie, setting open his gar∣ners for all the poore which came vnto him, to take and carie away as much corn as might suffice for them and their families: yet his heape decreased not, but was as great in the end as it was in the beginning. God hath permitted oftentimes, that such things should fall out, and that his prouidence should be sensi∣bly perceiued, thereby to shew vnto vs what he doeth inuisibly. Moreouer S. Paul setting downe a rule how we should giue our almes, requireth not that other men should be eased and wee grieued, neither that wee should fall into necessitie to relieue

them, but that we should helpe one another, that is to say (as a litle after he expoundeth) that he which hath much might haue nothing ouer, and that he which had but a litle might not want. But if our liberalitie be so great that it draweth out whatsoeuer wee haue in our storehouses, and that in stead of all our goods, we haue nothing left but the promise of God, with a sure and cer∣ten hope to be recompensed of him, we must not account our selues in beggarly estate.

It is reported that Alexander the great at his departure from Macedonie being ready to take his voyage against the Persi∣ans, gaue away all that euer he had to his friends and seruants: which when Parmenio perceiued, seeing he had left him selfe nothing, refused the gift that Alexander offered him, saying, If I should take this, what haue you for your selfe: I haue left my selfe Hope (saith Alexander) which sufficeth me. Now if this King was thought to haue sufficient, hauing nothing but a bare and vncerten hope, whose foundation and ground was in the valiant hearts and loyall mindes of his souldiers, shall we be a∣fraid to fall into pouertie hauing our confidence in the immor∣tall and omnipotent God, who neuer deceiued, nor euer for∣soke him that trusted in him? we must not then excuse our selues but follow the commandement of Christ Iesus in giuing vnto him that asketh, so that we know him to be in necessitie, though not, as some do, such things as neither they norvve haue need of. For some there are, vvhich thinke themselues charita∣ble enough towords the poore members of Christ Iesus, if they make them a dinner of their seruants leauings. Which com∣meth to passe, for that they consider not the quality and condi∣tion of them, vvho offer themselues to be relieued. If they did, it vvere likely they vvould be as carefull and as diligent as was Abraham and Lot to inuite them, to serue them, and to cheere them vvith the best vvelcome, and most delicate dishes that might be.

But because it is not my purpose at this present to entreate of Almes deedes, vvhereof hereafter God vvilling I mind to make a particular discourse, I vvill passe it ouer, and returne to our for∣mer matter and dravv tovvards an end. In a vvord therefore vve must not frame our selues like vnto some man, vvho being

transported with some fond and foolish loue, the more effectu∣ally that he is disswaded, the more earnestly he loueth: but ra∣ther let vs obserue and keepe in memorie, what hath bin spo∣ken against this cursed couetousnes, to the end that (as S. Paul writeth) our hearts, our liues, and maners, may be cleane pur∣ged, and that we be content with the present estate, remembring what God hath promised to Ioshua, and all those who trust in him: that is to say, that he will neuer abandon or forsake them. Which word is sufficient to content vs, if wee beleeue in him, and alwayes to keepe our mindes in quietnesse in what estate or condition soeuer we liue. And thus much touching the first passion that troubleth and molesteth our mindes.

Notes

• Couetousnes the most fu∣rious and vi∣olent passion of all others.
• Couetousnes depriueth vs of the vse of Gods bles∣sings.
• A couetous man hateth himselfe and others also.
• Mat. 25.14.
• 1

  First, he ma∣keth himselfe a slave to that which should be his slaue.
• 2

  Secondly he is an Idola∣tour.
• 3

  Thirdly he is a thiefe.
• Lib. 14. Cap. 32.
• 4

  He is also a murtherer.
• 6

  He is also an Infidell and profane per∣son.
• 7

  He is an A∣theist and irreligious. 1. Iohn 3. & 4. chapters.
• Matt. 19.23.
• 1. Tim. 6.9.
• Lib. 1. cap. 8, 9, 10.
• Plutarch in the life of Phocion.
• Avarice the cause of the confusion in the Church.
• Act. 2.24.
• Xenophon in his discourse of notable sayings.
• In his trea∣tise of cove∣tousnesse.
• Plutarch in the life of Solon.
• Iust. lib. 31. Plutarch in the life of Scipio.
• Carion. lib. 3.
• Philip de Commines.
• Plutarch in the life of Pirrhus.
• Riches make men more covetous, whereas mo∣dest povertie is alwayes ioyned with contentation.
• In his 230. discourse tou∣ching wealth, povertie, and covetousnes.
• Plutarch in his treatise of the quiet∣nes of the minde.
• Plutarch in the same place.
• Heb. 11.24. Valer. lib. 4. Chap. 3. Plutarch in the life of Alexander.
• 2. Sam 10.23. & 11.5.
• Gen. 14.15, 16.
• Gene. 14.23
• He sheweth by simili∣tudes, testi∣monies, and the conside∣ration of our creation that Christians must be free from cove∣tousnesse. Acts. 17.28.
• The blindnes of those which are covetous.
• Iohn 13.10.
• Ephes. 2.19.
• Phil. 3.20.
• Gen. 15.1.
• Psal. 16.5, 6.
• 2. Cor. 6.10.
• Philip. 4.11.
• There is no contentment but in the goodnes of God, which tencheth vs to avoide co∣vetousnes.
• Luc. 16.19, 20.
• Act. 8.18, 20.
• Plutarch in his discourse of covetous∣nesse.
• The first re∣medy against covetousnesse is, to consider that nature is content with a little. Plin l. 16. cap. 38.
• Apotheg.
• Plutare. A∣potheg. Cic. de Se∣nect. Val. Max. lib. 4. cap. 3.
• The seconde thing is, that covetousnesse is an vnsatia∣ble evill, and cannot helpe those which are her slaves at their need. Plutarch. Apotheg.
• Psal. 49.8, 9.
• The third thing is, that viches are so farre from helping vs, that often times they draw vs into extreame danger.
• Apotheg.
• Daily expe∣rience shew∣eth the mise∣rie of riches.
• 4

  The fourth thing is, that for to attaine the true vn∣derstanding of things, we must shun covetousnes, so greatly esteemed of the enemies of wisedome and vnder∣standing.
• 1. Sam. 25.3. Esay. 22.15. Luc. 16.19.
• 5

  To keepe vs from cove∣tousnes and prodigalitie, we must re∣nounce ri∣ches, which make them to be euil spo∣ken of that possesse thē.
• Lib. 1. Sat. 2.
• 6

  The sixt thīg is, that hee must frame himselfe to those which haue bin rich & vertuous.
• 7

  That wise men must not hate such as haue not vnderstan∣ding.
• 8

  That first we must seeke the kingdome of God, & leaue all things else to his provi∣dence.
• Act. 20.35.
• Gen. 18.19.
• Eccl. 14.13.
• The 9. thing is, that in cō∣paring cove∣tousnes with prodigalitie, covetousnesse is the worse.
• Laertius li. 6. Plutarch in his trea∣tise of cove∣tousnes.
• The 10 thing and the prin∣cipall that there is no contentment in the goods of this world.
• In his sermon against cove∣tousnesse.
• In the appli∣cation of that which hath bin spoken to particular persons, hee sheweth that euerie man ought to shun covetousnesse but especially Kings and great states.
• Matth. 6.20. 1. Tim. 6.17, 18.
• Luke 16.9.
• Secondly that the best meanes to eschewe these troubles, is to be charitable towards the poore, and thereupon he discourseth of the fruites and rewards of charitie. Psal. 104.27 & 145.15. 1 The first ar∣gument is drawne from the incompre¦hensible cha∣rity of God.
• Psal. 112.9.
• 2

  Of the profit we reape of giuing almes.
• 4

  Of the folly of couetousnesse
• 5

  The nature of true chari∣tie set forth in the exam∣ples of manie many notable personages. Gen. 41.42.
• Sozom. lib. 1. cap. 11.
• Plutarch in the life of Cymon.
• Chap. 5.1. 6 Of the curses pronounced against them who are not pitifull.
• Mat. 25.
• 7

  Of the cruell and inexcu∣sable disso∣lutenesse of the covetous.
• An answer to covetous mē that obiect necessitie to come.
• Psal. 37.
• 1. kin. 17.16.
• Sozom. lib. 1. cap. 11. 2. Cor. 8.13.
• The confi∣dence wee haue in God is sufficient to choke a couetous de∣sire.
• The conclu∣sion of this booke.