Two sermons preached by Brune Ryves.

1 TIM. 6. 10.

For the Love of money is the Roote of all Evil.

SAint Peter, speaking of S. Pauls Epi∣stles, sayes, that there are in them, some Things hard to be understood, 2 Pet. 3. 16. Though my Text be not to be found, in the Catalogue and Number of those things, which are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hard to be understood, yet experience tels us, that it is to be found in the Cata∣logue, and number of those things, which are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hard to be believed, for while S. Paul before us, and we, after him, preach, that the Love of Money is the Root of all Evil, yet the small eredit, that this Apostolical, un∣doubted truth, finds with the children of this world, gives us too just cause, to take up that complaint, which our Apostle borrows, from the Prophet Isaiah, and ap∣ply it to this particular, Lord who hath believed our re∣port? Rom. 10. 16. While therefore I endeavour, to evidence this Truth, to the Conscience of every man, I shall observe this method.

1. I shall open the Nature of this Sin, and 〈◊〉〈◊〉 what this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, This Love of Money is.

2. I shall make it appear, to be, as the Apostle here Characterizeth it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The Root of all Evil.

3. In the Last place, for Application. I shall offer unto you, First, some motives to dehort, and Secondly, some helps to preserve you, from so dangerous, so destru∣ctive a Sin.

First, I must shew you what this Love of Money, is:* 1.1 Two words there are, in the new Testament that usu∣ally serve to expresse the Nature of this Sin, the first is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, usually Translated Covetousnesse, used by S. Luke, Take heed and beware of Covetousnesse, Luke 12. 15. The Second is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here used by S. Paul, and translated, the Love of Money: From this double ap∣pellation, Aquinas observes, that Covetousnesse is a* 1.2 Compound, complicate sin, opposed to a double ver∣tue: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the Rapacious part of Covetousnesse, opposed to Justice: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the Tenacious part of Covetousnesse, opposed to Liberality: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Co∣vetousnesse in getting, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is Covetousnesse in Keeping: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath a Large paw, to get, and ga∣ther more then enough, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the Mortmaine of Covetousnesse to detain, and hold back, whatsoever the other hath gotten.

But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used, and Translated, The Love of Money, is not to be bounded within so narrow a com∣passe, as to signifie, but that part only of Covetousness, which is opposed to Liberality, for as Aquinas speak∣ing of the word Avaritia sayes, Nomen Avaritiae am∣pliandum* 1.3 est, The word Covetousnesse is to be extend∣ed to a general signification of every inordinate desire, of having any thing: And as S. Austin, in his book De

Doctrinâ Christianâ, inlargeth the word Money, to sig∣nifie, not only Mensuram Valoris Rerum, the measure of the value of things but the very things themselves, Om∣nia quorū sunt domini, pecunia vocantur, whatsoever we are owners of, may be called our money; for so God sayes of a hired Servant, Pecunia tua est, he is thy money, Ex. 21. 21. So the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here, Nomen amplian∣dum est, is not to be shrunk up to the narrow circle, of whose Image and Superscription is this, to signifie Coyn only, but to be enlarged so far, as to comprehend under its Latitude, the vast, and boundlesse extent, both of the desires, endeavours, and sinfull acts, of the sin of Covetousnesse: And therefore S. Ambrose, S. Au∣stine, and the whole stream of the Latin Fathers, trans∣late 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, by Avaritia, the common word, whereby they render both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: And though Aquinas, and after him the Schools, have pas∣sed* 1.4 an easie censure on this Love of Money, and (unless upon supposition of Imperfection of the Act, or Aver∣sion from Charity) have blanched it into a Venial sin, yet S. Paul, who best knew the nature of this sin, points out the malignity of it, in a truer Character, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Love of Money is the Root of all Evil.

In a word, this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is no lesse, then, Injusta Acquisitio and Illegitima detentio, unjust getting of wealth and unlawful keeping of it; It is Amor nimius, & Amor nimii, A desire, inflamed, more then enough, of having more then enovgh: In a word, it is no other, then the Adequate subject of S. Augustins Definition of Covetousnesse, who sayes, that it is, Plus velle quàm fatest, an Inordinate desire of having, and keeping

more wealth, then, what is enough. Lib. 3. De Lib. Arb. cap. 17.

In which Definition, two things need Explanation, First, what that is, that makes the desire of wealth to be Inordinate? Secondly, how we shall know what is Enough? what bounds, and limits we shall set unto it? since it is evident, that it doth not consist In Puncto In∣divisibili, in any one particular measure, or proporti∣on whatsoever.

For the First, divers things there are, that render the desire of wealth to be Inordinate.

First, a wrong Method, when we seek wealth pre∣posterously, when that which should be first, is the last thing in our endeavours: when (contrary to our Sa∣viours Precept Seek ye first the kingdom of God and his* 1.5 Righteousness, &c.) we suffer, this Love of Money, to take up, if not the whole, yet the Principal, and first place in our endeavours, and affections.

Secondly, when, the Love of Money, doth rule, not only in our affections, but in our judgements too, so, that we esteem it far above its true value, and more then its worth can merit: when, we magnifie wealth so far, as to account all men happy, that have it, and our selves, and all others miserable that want it. Hence proceed discontent at our present estate, murmuring, and repining, at Gods Providence, for denying us such a measure of the Riches of this world, expostulating, as for an Injury, why did not God make me Rich? and not onely so, but hence springs envey at another mans prosperity, and plenty, an evil eye at our neighbours wealth, and a setled resolution to be rich, Per fas & nefas, to the losse, not onely of quietnesse, and content,

but of Justice, and Innocency also; according to that of Solomon, He that makes haste to be Rich, shall not be Inno∣cent, Prov. 28. 20. and that of S. Paul here, They that will be rich, (that is, that are resolved to be so) fall into Temptation and a snare, at the verse before my Text.

Thirdly, when that reliance, that trust, and confi∣dence, which is due to God, is placed in Riches, when we do Cor apponere, set our hearts upon them, Psal. 62. 10. and make them our refuge, when, instead of ma∣king God our portion, and our inheritance, we do, as Job speaks, Make gold our hope, and say unto the fine gold thou art my confidence, Job 31. 24. upon this very ground S. Paul cals Covetousnesse, Idolatry, Col. 3. 5. and the covetous man, an Idolater, Eph. 5. 5.

Fourthly, when we are over hot in the prosecution of wealth, and so eager, as neither to stay Gods leisure, no, nor so much as to take his directions along with us in getting it: when we endeavour to get wealth, with distracted carefulnesse, and anxiety, making (as Solo∣mon speaks) our dayes sorrow, our travel grief, and our hearts to take no rest in the night, Eccles. 2. 23.

Lastly, when we set no bounds, no limits to our appetite, when we enlarge our desires, as hell, to lade our selves with thick clay, and suffer those desires, to increase, with our wealth, the soul, by a restlesse ava∣rice, still fighting against its own satisfaction, by desi∣ring more: In this, coming short of the moderation, even of profane Esau, who refused his Brother Jacobs presents, with an Abunde mihi satis est, mi Frater, I have enough my Brother, Gen. 33. 9. which points, at the se∣cond thing in this Definition, needing Explanation, viz. How we shall know, what this enough is, since it is

evident, that it doth not consist In Puncto indivisibili, in any one particular, prescribed, or limited proportion, or measure, whatsoever.

Two wayes there are to find out this Proportion, First, by those lawful means, which God affords for the Moderate getting of wealth: and Secondly by our Ne∣cessities.

The First way to know what this Enough is, is, by those lawful means, which God gives for the getting of wealth: God, in his divine providence, hath not af∣forded to all men, an equal proportion of these means, & therefore it is evident, that in the dispensations of his Providence, he did not intend, an equal proportion of wealth to all: for God is no Leveller, but a God of Order: So that as in Ezekiels Vision, the motion of the wheels, was answerable to the motion of the creatures, when these went, those went, when these stood still, the other did not move, and the Reason of this Confor∣mity, was, because the Spirit of the Living Creatures was in the wheels, Ezek. 1. 20. So in this case, the mea∣sure of our wealth must be proportioned, to the means, which God affords us for the getting of wealth, when these move, and are enlarged, our desires may move with them, when these stand still, and rest, so must our desires. And the Reason, why they must move, and rest together, is, because the proportion of Gods allotment, is in the means, as the spirit of the creatures was in the wheels: so that if God cut short the means, to get wealth, we must contract our desires, and cause them to move in an equipage answerable, and com∣mensurate to them, Small means to get wealth, and small desires of having wealth, suit best together.

Secondly, as this proportion of our wealth may be known, by the means, which God affords us for the getting of wealth; So it is known, by our Necessities, Now there is a Fourfold Necessity.

First, there is Necessitas Naturae, the Necessity of Na∣ture, which is the Proportion so rigidly prescribed in∣deed by the Stoicks, but not so strictly practized by them: Natura paucis contenta, sayes Seneca, Nature is content with a little: If you ask her for a bill of fare, she writes bread, and water, if you would have Nature, to furnish a Wardrobe, she provides, Lodging and Cloth∣ing to cover our Nakedness, Eccles. 39. 16. 'Tis true, what is her due, she will not be denied, for, Contumax est,* 1.6 suum poscit, sayes the same Stoick, she is a rigid exact∣or, and claims her due, but yet she is not chargeable, for, Qui se ad id quod Natura exigit, composuit, non tan∣tum* 1.7 extra sensum paupertatis est, sed extra metum: as the same Philosopher speaks, He that bounds himself with∣in the Exigencies of Nature, is out of the danger, not only of the sense, and feeling of poverty, but of the fear also: But Religion doth not confine us to so narrow a compasse, so streight a Sphere, as the necessity of Nature: yet if occasion serve, our Apostle in this Chapter, gives a precept looking this way, Habentes victum & vesti∣tum, &c. having food, and raiment, let us therewith be content, verse 8. for these, in S. Jeroms account, are no lesse, then, Divitiae Christianorum, The Riches of Chri∣stians, Nay long before Christianity, taught the world this moderation, Jacob articled with God for no more, but Protection, food, and raiment: If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and rayment to put on, &c. then shall the

Lord be my God, Genesis 28. 20, 21.

Secondly, there is Necessitas Personae, a Necessity of a mans particular Person, to maintain our bodies, in Strength, and cheerfulnesse; for the better inabling us, in the discharge of our general, and particular cal∣lings: And this doth vary, according to the diversities of mens Education, Temperature, and Constitution, and the like; One man, with Jacob, being able to endure the heat of the day, and the frost of the night; to rise up early, and late take rest, and to eat the bread of carefulnesse, and yet with Daniel and his companions, prosper better with their course fare, then the rest which had their Portions from the Kings table. One, is able to quench his thirst with water, and with Gide∣ons souldiers, to lap it out of the next brook, when ano∣ther, is fain, to make use of S. Pauls prescription to Ti∣mothy, Drink no longer water, but use a little wine, for thy stomacks sake, and thine often infirmities, Chap. 5. of this Epist. verse 23.

Thirdly, there is Necessitas Expedientiae, a Necessity (as I may so call it) of Expediencie: when, besides things necessary, there is some regard to be had to Ex∣pediency, when besides, what is absolutely necessary to our Subsistance, there is something indulged to our Refreshment: and therefore it was but way wardly done of the Cynick, to cast away his dish, as superfluous be∣cause he saw a boy, drink water out of the hollow of his hand.

Lastly, there is Necessitas Conditionis, a Necessity of our Calling and Condition of life; which admits a very great Latitude, according to the various Relations, and Stations, which men hold, both in Church and State,

so that, that, which is but necessary, for a master of a Family, may be superfluous to him, that is not burdened with those Relations, and Dependencies: That which is but enough for a Magistrate, whose port, and condition, needs greater supplies, may be too much for a private man, who needs not those poor, but yet necessary advantages, to commend him to the awe, and distance of the vulgar. Lastly, that which is but neces∣sary for a Minister, in respect of those duties which God requires of him, as, Hospitality, Chap. 3. of this Epistle, verse 2. Attendance upon the Altar, attendance upon preaching, and neglecting all other means of Sub∣sistance, attendance upon study, and reading, Cha. 4. of this Epistle, verse 6. Caeteris paribus, may be too much for a man, not abstracted, and sequestred, from the world, not consecrated, and set apart, for those sa∣cred Imployments.

And as this is true of our present Necessities, so we may judge of this Enough, by our future necessities, ac∣cording to that of S. Paul, The children ought not to lay up for the Parents, but the Parents for the children, 2 Cor. 12. 14. And, if any man provide not for his own, espe∣cially for those of his own houshold, he hath denied the faith, and is worse then an Infidel, Chap. 5. of this Epi∣stle, verse 8. both which places, look beyond the pre∣sent time, and do injoyn, not only a moderate care for the present, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, though not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a lawful providence, though not a distrustful, anxious careful∣nesse for the time to come.

Having thus briefly shewed you, what this love of mo∣ney is in it self, and in its own Nature, I come now to shew, what it is in its effects, and so it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Root of all Evil.

And here to a people trained up in Christianity, it* 1.8 may seem superfluous, to go about to prove, that this Love of Money is a Sin, or at least a Sin, so exceeding sinful as to be a teeming, mother sin, The Root of all Evil; but upon a strict survey, we shall find it, not on∣ly, not superfluous, but very necessary, for while other sins are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 self-condemning, self-convicting sins, Infamous in their very surface, and outward ap∣pearance, as carrying their own Stigma, and brand in their foreheads, The love of Money, is a sin no lesse, nay, perhaps more sinful then the rest, & yet, is usually pas∣sed over, with lesse observation, hardly with any note of Infamy cast upon it, as if the object of it were not the Mammon of unrighteousness, and it self, The Root of all Evil.

Yet not, that we are so to understand S. Paul, as if every particular sin, committed by the children of diso∣bedience, did owe its being, and guilt, to this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; No, the word All, here, is not collective, but distribu∣tive, and to be taken, not, Pro Singulis Generum, but Pro Generibus Singulorum: And that, because, First, it gives life, and being to some sins of all kinds; or, Secondly, be∣cause, as it breeds many sins, so it foments, and nouri∣sheth more; Thirdly, because it disposeth the Person in whom it reigns, to the perpetration of any sin, that may conduce to the satisfaction of its canine appetite, for cui nihil satis, Nihil turpe, He that thinks nothing Enough, will never boggle at any thing, or scruple it, as wicked, and sinful; or Lastly, the Apostle may in a just detestation of this sin, call it the root of all evil, be∣cause it is the Root not only of that evil, which the Schools call Malum Culpae, the evil of guilt, but of the

other evil also, which they call Malum Poenae, the evil of Punishment: I shall insist on both, and shew it to be, First, The Root, of the evil of guilt.

And here, it is not my intent with Aquinas, and the School-men, to present you with a long Catalogue, or large Pedegree of the numerous off-spring of this un∣happy mother, or point at every branch of this impure Root; I shall not stand to shew you, what sway it bears, what influence it hath, on most of the Actions of men; How it steals into the Juntoes of States, votes in the grand Counsels of War, and Peace, and mingles in the consultations, and deliberations of Kingdoms, Nations, and Common-wealths, and over-rules their Results, to particular advantages: I shall not now ar∣raign it for perverting of Judgement, and Justice, abu∣sing power, and authority, to oppression, and wrong: making both Law, and Conscience, to stoop, and com∣ply, with its Empire and commands: I shall not now tell you, how it pants after the dust of the Earth, on the head of the poor, Amos 2. 7. what spoil it makes in the Country, how it depopulates in one Lordship, and racks the Tenants in an other, In both perhaps, robbing the Labourer of his hire, and grinding the faces of the poor: I shall not lead you through the streets of your own City, and taking down the dark cloth, shew you, where it stands at the tradesmans elbow, and brok's be∣tween the buyer, and the seller; how it teacheth one to ingrosse Commodities, and another to adulterate them: In a word, I shall not now stand to tell you, how this one sin, hath filled both Country, and City, with Men as with Caterpillers, as God threatned Babylon, Jer. 51. 14. Nor shall I aggravate its sinfulnesse, by show∣ing

that it made, Achan undergo the curse of God the Father, Tempted Judas, to betray God the Son, betray∣ed Ananias, and Sapphira, to lye unto the Holy Ghost, nor Lastly, shall I demonstrate unto you, how incon∣sistent, and directly opposite it is, to the three Theologi∣cal vertues, Faith, Hope, and Charity, No! some sower fruits there are, that spring from this root, more appli∣cable to these unhappy times, and have set our teeth on edge, and of these, I shall name but some.

First, Aversion from, and, Indisposition to piety and devotion, Alienation of the affections from God, and his service, all spring from this Root: The Pro∣phet Ezekiel accuseth the Israelites to God, for disobe∣dience to, and neglect of, the word, preached by him, but withall, gives the Reason, points out the Thief, that had stoln away their hearts from God, They will not do thy words, for their heart goeth after their Cove∣tousnesse, Ezek. 33. 31. This made David to pray so earnestly against this Sin, Incline my heart, O Lord, un∣to thy Testimonies, and not unto covetousnesse, Psal. 119. 36. where the Antithesis, or Opposition which the Pro∣phet makes, between, inclining his heart to Gods Testi∣monies, and, not unto Covetousness, is very remarkable, Incline my heart unto thy Testimonies, and not unto Cove∣tousness, where, Not unto Covetousness, shews, that these two, are Incompatible, and cannot possibly consist toge∣ther, A Heart, set, on Covetousness, and at the same time set, on Gods commandments: Nemo potest amplecti, Dei gratiam, simul, & Seculi, sayes S. Ambrose: And yet, behold a greater then S. Ambrose is here, and bears Te∣stimony to this Truth, Ye cannot serve God, and Mam∣mon, saith our Saviour, Mat. 6. 24. This sin, of all

others, doth, as it were, Transubstantiate the soul, from Spirit, to Earth: If the Covetous, chance to read the Bible, he magnifies the promises of the Old Testa∣ment far above those of the New, These, being but Spi∣ritual, of certain Notional things, which silly Church∣men, call Grace, and Glory, Things which he under∣stands not: The other, are of things Temporal, obvi∣ous to sight, as long life, and plenty, A Land flowing with milk, and honey, Garners, full, and plenteous with all manner of store; Sheep, bringing forth Thou∣sands, and ten thousands in our streets: If he think on the Temporal Jerusalem, he is much pleased with it, considered as it was in Solomons reign, who made silver to be in Jerusalem, as stones for abundance, 1 Kings 10. 27. If he chance to meditate, on the heavenly Jerusa∣lem, he is ravished with the description of it, and, in de∣spight of reason, resolves, not to admit of an Allegory, when he reads, Her gates are of pearl, and her streets of pure gold, Revel. 21. 21. He doth not so much magni∣fie S. Paul, for his Rapture, into the third heaven, as, he doth contemn S. Peter, for professing his poverty, Sil∣ver and gold have I none, Acts 3. 6. If he wake, all the Inferiour Globe rowls in his brains: There sail the ships, aye, and there grase the sheep, and cattel upon a Thousand hils: There, are Hedges, and Ditches,* 1.9 Closes, Towns, and Tenements, Markets, and Faires, Purchases, and Mortgages, Leases, Bils, and Bonds: If he sleep, he doth not so much as dream of Heaven, his habit of Covetousnesse, makes his very slumbers sin∣ful: A perfect Son of the old Adam, who was from the* 1.10 Earth earthly: certainly God is not in all his thoughts: And therefore, as God is not in his Love, so, he is in

Gods hatred: The Covetous whom God abhorreth, Psal. 10. 3.

Secondly, Rebellion, and Treason, spring from this root; 'Tis evident in Judas, Judas was Covetous, and a Traytor,, and therefore a Traytor, because Covetous, He did not only carry, but love the bagge: He sold his Master, not out of hatred to his Masters Person, but out of love to the thirty pieces of silver: The wages of unrighteousnesse hath seduced more besides Balaam: And therefore when Sextius and Licinius, Two sediti∣ous Tribunes of the People, had usurped, all power, over the people, and Senate of Rome, by the space of* 1.11 nine years; and reigned in the City, Tanquam, Romu∣lus, ac Tacius, Appius Claudius, in his Oration, against those Rebels, observes, that, as Covetousnesse was the first Incentive, to these Seditions, to begin their Rebelli∣on, so, Covetousness was that, which did foment, and spin it out to that length: for all this was: Quia pecuni∣as alienas, quia agros, dono dant tanta dulcedo est ex alienis fortunis praedandi, as he there speaks: by an usurped power, they invaded, and gave away other mens moneys, and other mens possessions, so sweet a thing it is, to grow rich by Rapine, and Oppression, and to make other mens for∣tunes, the prey of Treason and Rebellion: But it is a tender Argument, and I shall prosecute it no further.

Thirdly, from this Root springs Sacriledge, that abo∣mination, of desolation, in the Church of God: Will a man rob God? sayes the Prophet, Mal. 3. 8. Why? can God be robbed? There are I confesse, a Generati∣on of men, that do not only Sceptically move the doubt, but Dogmatically, though Atheistically, resolve for the Negative, As if God, when he gave us his Son,

had, with him, so freely given us all things, as if he could not, or at least, would not, accept of a Re∣turn, of our thankful Homage, and acknowledge∣ment of his dominion, over all the works of his hands, by an Oblation, of a holy Portion, Ezek. 45. 1. These are the Righteous (as they pretend) that should possesse the Earth; aye, so possesse it, that God himself, shall have no portion, no share in the Divident: But certainly, God hath lost, neither his Dominion over the whole, nor his Propertie in any portion, that piety, or devotion, shall consecrate unto him: The Prophet therefore, makes no doubt of the possibility, but that a man may rob God, except it be of a Moral possibilitie, Will a man rob God? That is, can any man be so desperately wicked, so much the child of the Devil, and not the Devil himself, as to rob God? his own God? some bold Sacrilegi there have been, that have adventu∣red, to rob the Gods of other Nations, yet, In Om∣ni Religione nil tale sine vindicta, as Lactantius truly observes, never without due punishment following upon such Sacriledge, as if God, the punishment of Sacriledge, committed on the Anathemata, Gifts, consecrated to false Gods, should, as by a kind of Pedagogie, teach his own, to keep clean hands, from whatever was dedicated to the True: He that doubts of this, let him but read, that Oration, of the Locri,* 1.12 in Livy, concerning the spoil done, First by Pyrrus, and afterward, by the Roman Garrison, on the Temple, and treasury, of their Goddesse Proserpi∣na: But yet, can any man arive at that height of

Impiety, as to rob his own God? or if one such pro∣digious monster may possibly be found, amongst men, yet shall we find such a People? will a Nati∣on rob God? their own God? yes, the Love of Mo∣ney, can do this too, 'Tis the root of all Evil, This great Evil, Sacriledge, Robbing of God, Robbing our own God: But what will follow? why, that which follows in the Prophet, Mal. 3. 9. Maledicti∣one Maledicti estis, Ye are cursed with a Curse, for ye have robbed me, even this whole Nation; and if ye would know, what this curse is, do but read the 83 Psalm; I do not know, whether there be more Rhetorick, or terrour in it, at the 3^d verse, you shall find a crafty councel, or combination of all the E∣nemies of the Church, to destroy the members of the Church, and to invade their possessions, for the result of the councel, is, Let us take to our selves, the houses of God into possession, verse 12. But the word, is no sooner out of their mouths, but the Curse of God followeth upon the neck of it, Pone eos ut Ro∣tam: O my God make them like a wheel, and as the stubble before the wind, like as the fire that burneth up the wood, and as the slame that consumeth the Moun∣tains, so persecute them with thy Tempest, & make them afraid with thy storm, let them be confounded, and troubled for ever, yea, let them be put to shame, and perish, &c. verse 13, 14, 15, &c. And now, if any man hath a longing, to devour that which is holy, to swallow up the Patrimony of Christ, and the dow∣ry, of his Spouse the Church, He sees here, at what rate he may do it: 'Tis a dreadful Curse: and

yet, I am afraid, that there are too many, that have an itch to share in the Sacriledge, and as for the Curse, to put that to the adventure.

Lastly, it is the Root of Apostacy, and falling off from God, and that in a double Respect, First in respect of the truth it self, and Secondly, in Respect of the open profession of the Truth.

For the First, the Apostle here is positive, The Love of Money is the Root of all Evil, which while some coveted after, they have erred from the faith: and not onely so, They have erred not only in their own persons, but for gaine, they have turned Hucksters of the word of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as S. Paul speaks of the false teachers of his time: Corrupting the word of God, 2 Cor. 2. 17. As Hucksters, that mingle bad, with good, that so the good, may countenance, and vent the bad: and through Covetousnesse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They shall make merchandize of you, 2 Pet. 2. 3. Expose their followers to sale, as wares at a publick Mart: Nay, by this means, they do, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Col. 2. 8. Praedam abigere, drive away the prey, as when after a victorie, companies of men, herds of cattel, and flocks of sheep, amassed into a body, are driven away, as spoils, before the conquerours: Nay, S. Ignatius in his third Epistle, goes higher, and sayes, that they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men, that for gain, set Christ himself to sale: And God knows, too many such merchants, we have, now a dayes, who teach such things as they ought not, for fil∣thy lucres sake, Tit. 1. 11. who, through the divisi∣ons,

and Schisms which they make, rend the seam∣lesse coat of Christ, disturb the common peace of the Church, and serve not the Lord Christ, but their own bellies, Rom. 16. 18.

Secondly, as it is the Root of Apostacie in respect of the Integrity of the Truth, so it is the Root of A∣postacy also, in respect of the open profession of that Truth: 'Tis more then probable, that this, was Demas his Apostacy: Demas (saith S. Paul) hath for∣saken me, having embraced this present world, 2 Tim. 4. 10. It seemes, he thought it safer, to close with the world, or as we usually call it, make his peace, then run the hazard of losing his estate, by adhering to a persecuted Truth: Our Saviour tels us that there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the deceitfulnesse of Riches, Mark 4. 19. And certainly, never age did afford, more, and greater examples of their deceitfulnesse, then this age of ours: I know not whether hope of gain on one side, or fear of losing on the other, hath decei∣ved most: Good God, how hardly shall a rich man enter into the kingdom of God? I am ashamed to speak it, but I have this to accuse my nation of, this Love of Money, hath so possessed their hearts, that they measure, not only honesty, and Loyalty, but Religion it self by gain: Nay, 'tis much to be feared, that if some might enjoy their own in peace, they would not only submit to Schisms, and Here∣sies, but embrace the Alcoran, and submit to Tur∣cisme, if they were proposed, as a condition.

And now this Love of Money, being so fertile a mother, of the Evil of guilt, you cannot imagin, it

should be barren, of the Evil of Punishment: God therefore, to the covetous mans Malum Culpae, adds, his Malum Poenae, For God doth usually punish such a sinner; First, in his Estate, Secondly, in his Children, and Posterity, and Lastly in his own Person.

First, God doth punish him in his Estate, and that, First, by giving him wealth, but denying him a heart to use it.

Secondly, by bereaving him of his Idol, which he adored, and depriving him, of that wealth, on which he so much doted.

First, to such a sinner, God may give wealth, but not give him a heart to use it: He gives the Co∣vetous their desire, but deals with them, as hereto∣fore with the Israelites: he sends leannesse with all in∣to their souls, Psal. 106. 15. 'Twas Seneca's Obser∣vation, Divitias habent, quomodo habere dicimur fe∣brem, cum illa nos habeat: A Covetous man, hath Riches, as we are said to have a Fever, when, we have not the Fever, but the Fever hath us: so the Covetous man, can not so much be said, to have wealth, as wealth to have him, he doth not possesse, but is possessed: How many be there in the world, that live poor, for no other end, but to die rich? and almost starve themselves to day, out of an irreligi∣ous fear, that they may want to morrow? There is an evil (sayes Solomon) which I have seen under the Sun, and it is common amongst men: A man to whom God hath given Riches, wealth, and honour, so that he wanteth nothing for his soul, of all that he possesseth, yet God giveth him not power to eat thereof, but a

stranger eateth it: This is a vanity, and an evil dis∣ease, Eccles. 6. 1, 2. A Vanitie? and an Evil Dis∣ease? Nay, 'tis a Curse, and a Curse like that, which fell, on the incredulous Lord, that would not be∣lieve the Prophet Elisha's prediction, of the plenty in Samaria, for behold, He seeth the plenty with his eyes, but he doth not eat thereof, 2 Kings 7. 2.

Certainly, such men, will never go to Hell, for Dives his sin, for clothing themselves with Purple, and fine Linen, and faring sumptuously, every day, Luke 16. 19. No! their sin is oppression, and injustice, practised not more on other men, then, their own Persons; Interdicting, and denying themselves ne∣cessaries, defrauding, and robbing their mouthes, of what their hands have gotten: So, that while other sinners, though they do not enjoy the happinesse, and blisse of the other world, yet they are abun∣dantly filled, with the contents, and pleasures of this life: They eat, they drink, they enjoy the good of their labours, and it is their portion, as Solomon speaks, Eccles. 5. 18. One danceth, another drinkes away his life; one consumes his dayes in excesse and Riot, another in chambering and wantonnesse: These, though they go down to Hell, the place of weeping, and gnashing of teeth, yet they go merri∣ly thither; But the Covetous man, is of all sinners, most miserable; He doth not enjoy himself, nor find comfort neither in this life, nor in that, which is to come: Dives, and Lazarus, the rich Churl, is both, in one: Dives in his life time received his good things, but after death was tormented; Lazarus in

his life time received his evil things, but after death was comforted; but the covetous hath none of this variety, he partakes with both, only in the worser part: In the midst of all his plenty, he is like Laza∣rus in his life, poor, and wretched: and, for his plentie, thus abused, he is like Dives in his death, scorched in flames, and tormented: So, that look, with what solicitude, and carefulnesse, other men get Heaven, with no lesse, doth this man get Hell; Not only the kingdom of God, but the kingdom of Satan, suffers violence, and the violent take it by force: And as other men work out their Saluation, so this man works out his Damnation, with fear and trembling.

But, because, the Covetous may think it, not a Curse, but a Blessing, to have wealth, though he have no heart to use it. Therefore Secondly, God doth of∣tentimes deprive him of his wealth, so that now he hath no wealth to use, that before, had no heart, to use that wealth, which he had: This sin, leavens a mans whole substance, with Gods Curse, which makes his baggs, like his desires, bottomlesse, or as it is in the Prophet Haggai, it is put into a bagge with holes, Hag. 1. 6. So that his Riches, as Solomon speaks, make them wings, and flie away to heaven, Prov. 23. 5. before the owner descends to hell: He shall not save (saith Job) of that which he desireth, there shall none of his wealth be left, therefore no man shall look for his goods, Job 20. 20, 21. That is, he shall die so poor, that no man shall care to be his heir, or executor: Nay, because he trusted in his

Riches, and Sacrificed to his Net, applauded his own wit and industry, that got it; therefore, God shall deprive him of both, For he shall leave his riches in the midst of his dayes, and at his later end he shall be a fool, Jer. 17. 11. So that his end shall be, begger, and fool, both in one: See a Pattern of Gods Justice in this kind, in his dealing with the Caldeans: Wo to him that increaseth; that which is not his, how long? and to him that ladeth himself with thick clay: shall they not rise up suddenly, that shall bite thee? and awake that shall vex thee? and thou shalt be for booties unto them, because thou hast spoiled many nations, all the remnant of the nations shall spoil thee, Hab. 2. 6, 7, &c. First, or last, God will spoil the spoilers, either by his secret curse, blasting, or blowing upon their estate, Hag. 1. 9. or by the hand, of a greater oppressor; so that he, that hath been Praedo minoris, shall (as S. Austin speaks) become, Praeda majoris. He that hath preyed upon the lesse, shall himself become a prey to the greater: 'Tis just with God to do so: Thou shalt be for booties to them.

Notes

• * 1.1

  Part. 1.
• * 1.2

  2. 2^ae. q. 118.
• * 1.3

  Ibid. Art 2.
• * 1.4

  2. 2^ae. q. 113. Art. 4.
• * 1.5

  Matth. 6. 33.
• * 1.6

  Epist. 119.
• * 1.7

  Ibid.
• * 1.8

  Part. 2.
• * 1.9

  Psal. 50. 10.
• * 1.10

  1 Cor. 15. 47.
• * 1.11

  Liv. l. 6.
• * 1.12

  Liv. l. 29.