THese are the wordes of our Sauiour Christ , vttered vpon occasion of a certaine accident related immediatly before . Two brethren were at variance , about their fathers lands . It seemes that one would haue had all to himselfe , and left very little or nothing to his brother . Hereupon the party that thought himselfe wronged , entreats our Sauiour by good counsell , to compose the controuersie betwixt them , and to bring his brother to some more equall course of diuision . Our Lord that alwaies regarded the the soule more than the state , perceiuing couetousnesse to be the cause of this contention , refuseth to intermeddle with the parting of their lands , and fals to cure that disease of their soules which procured all this distemper . This he begins to doe in the verse present , and prosecutes more at large in the sequel of the Chapter . These words diuide themselues into two parts : The first , Christs exhortation , Take heed , and beware of couetousnesse . The second , the reason wherewith he backs his exhortation taken from the ineffectualnesse of wealth , the obiect of couetousnesse , for though a man haue aboundance , &c. that is , if any man should heape vp all superfluities , hee shall finde no more safety , quiet , or contentment of life , from this his copheaped plenty of outward things . The point of doctrine which our Sauiour Christ aimes at , Doctrine . in the discussing of which I purpose to spend the time alotted , is so manifest , that no man can chuse but see it , whosoeuer will be ruled by Christ , must beware of Couetousnesse . All true Christians , that doe hang at Christs mouth for direction , and shew their hope of saluation by practise of obedience , must shun and auoide with al diligence this hatefull sinne of worldlinesse ; one word of Christ should be sufficient to a Christian soule , but he was not so scant of words as once onely to warne vs of such a capitall euill . The same spirit spake in his Apostles , that in himselfe and by their mouthes he hath giuen vs many like aduertisements , whereof some one or two it shall suffice to haue mentioned . Colos. 3.5 . The Apostle speaks to Christians in this manner . Mortifie therefore your earthly members , fornication , vncleannesse , inordinate affection , euill concupiscence , and couetousnesse , which , ( to prouoke our greater hatred ) he cals by that hatefull name of idolatry . And well might he so call it , for it causeth a man to repose his hope of safetie vpon riches , which should be wholy and onely fixed vpon the Lord of hoasts , seeing it is impossible that any thing should secure a man from danger , vnlesse it doe surpasse all other thinges in power and in greatnesse : this sinne is you see a capitall enimie of our saluation , which in our Christian warfare we should fight against , and striue to slaughter in our selues . The Apostle also , Heb. 13.5 . hath saide to the same purpose , Let your conuersation be without couetousnes . The word is in the originall , without the loue of mony . But all comes to one reckoning . And it is obseruable that he saith ( your conuersation , ) to meete with the deceitfull hollownesse of those that content themselues in some few actions to appeare not couetous , whilst in other actions at other times they be wholly polluted with this sin . Their counterfeit and maymed diligence , answeres not the large extent of this commandement . A good mans life if Gods counsell might be heard , should not in one or two alone , but in all the parts thereof , bee free from the staines of this wickednesse . More places might be produced for the proofe of the same truth , if it were as needfull , as easie so to doe . But the chiefe difficultie in this thing will bee , not so much to winne consent of iudgement to the point , as conformitie of practise to the iudgement . Wherfore to the intent that Christs speeches may bee more profitably regarded , and this fault more carefully shunned by you all that heare me this day ; I will in few words set out some of the most harmful effects that ensue vpon this vicious disposition of minde that Christ cals couetousnesse .

First , Reason . 1 it vtterly hinders the sauing operation of the word of God , and causeth the most powerfull instrument of regeneration and saluation , to be altogether ineffectuall for the producing of these effects , in that party in whom it beareth sway . That our Sauiour plainely witnesseth , when he compareth the word to seed , the Preacher to the seedsman , the heart to the ground , this couetousnes to the thornes that choake the seede . The Husbandman may cast away graine vpon a parcell of land ouer-runne with brambles , but the seede so bestowed will neuer come in at haruest : So the Minister may preach the word to worldly minded men ; but he shall spend his strength in vaine . Let vs study neuer so painefully , teach neuer so constantly , proue neuer so strongly , exhort neuer so powerfully , this time and labour is but lost , among our earthly affected hearers . Eyther they come not to heare , or attend not in hearing , or meditate not after hearing . And this you must marke brethren , that euen attentiue hearing without meditation will not ingraffe the word into your hearts , it will not profit the soule more , than much getting when a man keeps nothing can benefit his estate . Well may it increase swimming , but not sauing knowledge : it may furnish ones head with wordes and matter for honest discourse , but not ones heart with vprightnesse and sinceritie for godly conuersation . Thus then stands the case . The Lord offers thee his word to enlighten thy mind , to sanctifie thine heart , to conuert thy soule , and make thee a true Christian : Couetousnes opposeth it selfe , & will not suffer the word to dwell in thine heart , nor thine heart to ponder vpon the word , and so causeth thee to be but an hypocrite at the best , shouldest thou not auoide it ?

Secondly , Reason 2 another euill as bad as this comes vp together with this . This sinne steales away the heart from heauen , and those desirable graces of Gods spirit that fit a man for heauen . Colos. 3.2 . The Apostle Paul wisheth vs to set our affections vpon the things that are aboue , and not vpon the things that are below ; intimating an vtter impossibilitie to doe both ; as if hee had told vs that there be 2. sorts of obiects , after which mens affections are carried , some are of the earth earthly , momentanie , transitorie , and vnable to giue any sound and lasting contentment . Such are houses , lands , goods , money , in a word , worldly things . Others are from heauen , heauenly , substantiall , constant , immortall , truely profitable to the whole man , such are faith , repentance , the spirit of prayer , the fauour of God , in a word , Christ and his benefites . And wee must vnderstand this , that the body may ascend and descend at the same time , as well as the soule or affections goe earthward and heauen-ward both at once ; Where the treasure is , there will be the heart , bee it in heauen or in earth : no man hath two hearts , two treasures , the one is but counterfait , if any at all . Nowe this couetousnesse as an arrow shot from hell , doth nayle the heart to the very ground , that it cannot bee lifted vpwards , and as a lime-twig set by the Diuell so intangles the wings of the soule , that it cannot possibly fly vpward toward its proper home . The worldly man is so taken vp in courting and wooing his harlotry mistresse , the world ; which hath taken him with her eyelids of gaine , and inueigled him with her naked breasts of commoditie , that the suite for heauen and things thereof , is altogether neglected and forsaken . Therefore the scripture cals the worldling an adulterer , because as the whoremaister leaues a beautifull and wel-conditioned wife , to embrace a common and polluted curtizan , so doth hee abandon God and saluation , to satisfie himselfe with this most deformed and mishapen world . And is it not the highest degree of vnhappinesse to be robbed of ones vnderstanding ; and be so farre forth infatuate as to exchange heauen it selfe for a few shillings , yea farthings ; and be more painfull and earnest to get a little glistring siluer into the chest , than the glorious image of Iesus Christ into the soule ? for though God doe often cast these outward things vpon those that take no great paines for them and the world fals into the mouthes of many before they bee aware of it , ( as we say ) yet it is not so for heauenly things . God neuer spilles such treasures , nor parts with them to any without suite , without thankes . He must call for wisedome , and dig for vnderstanding that will haue them , and striue to enter that hopes to finde a place in heauen , and misse of his entrance that striueth not . The case stands so therefore with thy soule , God offers himselfe and eternall life vnto thee , vpon condition of conuenient diligence in vsing the meanes to get it on thy part : the world steppes betwixt , drawes thine heart , diuerts thy thoughts , cares , desires , an other way , and so causeth thee to forfeit euen an eternall kingdome , not for want of meanes , but of care and paines to attaine the same . Oughtest thou not as Christ bids , to take heede thereof ? but yet more euill proceedeth from this maister euill : Reason . 3 It exposeth that heart which harbours it , with allowance vnto all manner of loathsome sinnes and dangerous temptations . The Deuill hath the couetous man alwayes vpon the hip , as wee speake ; that is , euer at such an aduantage , that he doubts not to giue him the ouerthrow in any assault . Satan is a cruell fowler , hauing his nets and his call , and euery thing in readinesse , and if once he become acquainted with the birds diet , he makes no question of his game : yea , he promiseth himselfe to haue the poore fowles necke betweene his fingers speedily . And indeed no hawke is better trayned to the fist of the cuning fawkner , than the worldly man to all the Diuels wayes ; whatsoeuer sinne he would haue him commit , let him but hollow & cast vp the lure of commoditie , he stoupes presently and fals vpon it . Would he haue him lie , promise him profit ; then begins hee to hem and haw , and faulter in his speech , and equiuocate , and at length proceedes to downe-right lying , and impudent facing out a knowne vntruth . Would he haue him periured , the same art doth that also ; shew him commoditie , vse siluer perswasions , he will assay and goe backe , and feare , and sweat , but at last hardens himselfe , and cares not to pollute the name of God , with a thousand falshoods , and a thousand oathes . Yea , the Diuel can make such a man wade vp to the chinne in a streame of warme blood , with the glistring shewe of gold , and cause him to leape headlong into the bottomlesse and burning pit of hell , with the large hope of enriching his estate . In a word , there is not the rankest of all Sathans poysons , but hee will greedily deuoure in the sweet broth of commoditie . Those vnnaturall crimes which would make the soule agast , if they came bare-faced , send them in a guilded vizard , as it were in a maske to the couetous mans house , he will entertaine them kindely with a kisse , & feares not to imbrace them euen in both his armes .

Those hideous and enormious euils for which hell it selfe doth gape vpon the conscience with an open mouth , are ( we see it with our eyes ) euen fearelesly committed in hope of aduantage . And therefore the Scripture cals this sinne , not a braunch , but a roote , which it selfe , hath many large , and big , and fruitfull braunches , and that not of some one or two , or few , but of all euill : because there can be no sinne named so hatefull , which profit hath not made the louers of profit , either to commit themselues , or , which is all one , to consent to in others . The worldling is a fit peece of timber for any place in Sathans building . This mercenary souldiour doth neuer thinke himselfe too good for any seruice in all the Diuels campe , where pay and bootie may be gotten . He can make an Image-worshipper , and a defender of Image-worshippe , a periured person , a Sabboth-breaker , and a maintainer of them that doe it , a killer of Father and mother , a murderer of Kings , a blower vp of Parliament houses , a staruer of soules , a whoremaister , an harlot , a more polluted wretch , a robber , a forsworne accuser , and what not in the highest degree against any commaundement ? This sinne is like a great beast that makes a large gap for any other beast to enter in at afterwards . This is the Diuels great Ordinance wherewith hee makes such fearefull battery vpon the wals of the conscience , that there are many wide breaches for all his armie of other lusts , to giue an irresistable assault thereat , vpon the heart and life and so to winne the same to himselfe . So that whereas God forbids all sinne in paine of damnation , the Diuell may perswade thee if thou be couetous , to any sinne , in hope of commoditie , and shouldst not thou abhorre this most pernicious vice ?

But neyther yet is this all . Reason . 4 A man might begin to practise sinnes , and yet after feeling the bitternesse of these pathes of death , returne back into the wayes of blessednesse , and be safe . But this sinne is like the harlot , a deepe and narrow ditch , and like the wicked woman that Salomon cals more bitter then death , whose heart is as nets and snares , and her hands as bands to keepe a man fast in the ward and prison of the diuell . For in the fourth place , whosoeuer is ouer-ruled by this sinne , cannot tread one of the sure steps towards heauen : and in what measure this lead is tyed to any mans heeles , he is vtterly disabled from climing vp the ladder of blessednes , which the Scripture hath framed for vs . You know that our Sauiour Christ hath shewed eight beatitudes , as it were so many staires vp to the throne of heauen ; to bee poore in spirit , to mourne spiritually , to be meeke , to hunger and thirst after righteousnesse , to be mercifully , to be pure in heart , to be a peace-maker , and to suffer persecution for righteousnesse sake . Now the couetous man cannot lift vp the legs of his soule to any one of these staires , and therefore whilest hee continues couetous , there is no possibilitie of his ever comming to God . Poore in spirit hee cannot be : For hee is so taken vp with feare of pouertie in purse , and the sense of the miserie which want will bring , that his soule growes altogether senselesse of the misery into which the fall of Adam and his owne sinnes haue case him . Spiritual penury is not felt there , where want and pouertie are so extreamely pinching . Again , hee can neuer mourne truly for his sinnes : for eyther carnall ioy ) which hee takes inordinately by seeing the encrease of his worldly substance ( as the rich man in the Gospell , when hee thought hee had riches laid vp in store for many yeeres ) doth so tickle and warm his heart that the streame of tears is dryed vp , which should be spent in bewailing his sinnes : or else that worldly sorrow and vexation ( that stinges him vpon the sense of outward crosses , and the disappointment of his hopes in earthly matters ) doth turne the streame of weeping quite another way , that it cannot come to the washing of his soule , and purging of his conscience , Then meeke he cannot be , for he is alwaies possessed with one or other passion of carnall ioy , or griefe , or enuie , or the like , which as a storme or tempest on the sea doth fil him ful of rage and distemper . The spirit of God hath called him a trouble house , saying , hee that is greedy of gaine troubles his owne house , and it is impossible that his heart should be meeke and quiet , when as hee cannot suffer his house so to be . Also for hungring and thirsting after righteousnesse , it cannot be that his appetite should stand that way , for the doges-hunger , and dropsie-thirst of wealth doth so gnaw & torment his soule , that he hath no leisure to long for Christ , and the imputation or communication of his righteousnesse . So that he may freely lap in the filthy puddles of the world , he neuer cares for the sweet and wholesome streames to which Iesus Christ doth inuite him , and if the may gorge himself with the foule garbage of ill gotten goods , the pleasant and delightfull foode of the soule is but vnsauery to him . And like as one that hath the greene sicknesse , or some other such disease , will leaue the best meat , to feede on salt , oat-meale , or some such like vnwholesome thing : so the pallate and stomacke of his soule is in that measure disordered , as he will reiect righteousnesse it selfe , to surfet vpon filthy lucre . But as for being mercifull , that stands not in any sort with his profession , if he should suffer his heart to relent at the miseries of distressed men , and open his purse to releeue them , that would surely lessen the heape of his money , which hee must not dare to doe . A peece of money goes from him as drop of bloud from his heart , with such a liuely feeling and paine , that he cannot be well pleased with that whatsoeuer , which draws it away . And therfore he hath eyther no pittie and mercie , or else but by starts and fits now and then , which is as good as none . Now for puritie of heart , how can it bee conceiued that hee should haue it , whose soule is as nest for the diuell , or a cage of vncleane birds , in which sinne and Sath an may sit , and hatch , and hurke , and bring vp all their broodes of damnable lusts and practises , if that they will lay now and then a golden egge or two among , for the satisfying of his greedy humour ? Hee that hath the roote of all euill in his heart , cannot haue a pure heart . Moreouer for peace making , crosse him in his penny , and hee will trouble all the world , neyther can hee put vp a wrong that toucheth him in his commoditie , without , being auenged . All the world can tell that couetousnesse is the father , mother , nurse and all , of most debates and strifes , for it makes a man set against euery man , from whom he may wrest any prsofit , and stand against euery man also to whom he should pay any dues . And for the last step of all , which is to suffer persecution for righteousnesse sake , this he will neuer do , his goods are his God , & if it come to those termes that eyther he must leaue riches or righteousnesse , with true religion and the practise of it , he loues God well , but his mony better . Alas , he must be borne with , God giues good words indeed , but a man cannot liue with words : his mony hee can feele & see , that pleaseth his sense so well , that he thinkes it folly to part with it , for such a matter . And therefore as the young man in the Gospell , hee hangs his head in his bosome , and goes his wayes with a sad countenance , something sory that he cannot please Christ , and keepe his wealth both , but what euer come of it , hee must keepe that . The world is his mistresse , and he must imbrace her , then farewell righteousnesse and religion . So that now a man might very truly turne the speeches of our Sauiour Christ against the couetous man and say : Cursed be the couetous for he is not poore but proud in spirit , & therfore the kingdome of hell is his : cursed be the couetous , for hee cannot mourne for his sins but for his losses onely , and therefore he shal neuer be comforted . Cursed be the couetous , for he is not meeke but froward in heart , and therefore he shall not inherite the earth which he so much wisheth . Cursed be the couetous , for hee doth not long after righteousnesse , but after riches , and therefore he shall neuer be satisfied . Cursed be the couetous , for he is not merciful , but hard-hearted , and therefore hee shall finde no mercy . Cursed be the couetous , for he is not a peace-maker but a make-bate , and therefore hee shall be called the childe of the Diuell . Cursed be the couetous , for he is not pure but filthy in heart , and therfore he shall neuer see God . Cursed be the couetous , for hee cannot suffer the losse of his wealth for righteousnesse sake , and therefore the kingdome of hell is his . Must you not then needs yeeld brethren , that this is a sin much to be shunned , which doth annihilate the sauing power of the word of God , steale away the heart from the loue of heauen , & the things of God : force the heart to the harboring of the most foule temptations , and hinder the heart from attayning any part of blessednesse , yea plunge it into such a multitude of curses ?

Seeing then it is apparant that this vice is most enormious , and pernicious to the soule , let vs make some vse of this point to our consciences . First then vpon this ground we may safely build an exhortation to all and euery of you , that you doe search your owne hearts and liues , to find how farre this filthy sinne hath found entertainement there , when Iesus Christ doth so precisely forbid an euill , no Christian can deny , knowing his nature to bee inclinable to all euill , that it behooueth from such exhortation , to take occasion of examining himselfe , how farre foorth he hath offended or doth offend in that kind . Christ would not giue warning of a fault to his seruants , if they were not also subiect to it , and if we be subiect to it , what can we doe lesse than looke to it , if it be breeding in vs yea or no ? So then , seeing you haue heard and perceiued the vilenesse of this sinne , I beseech you euery one not censure another , but to consider of his owne heart and life , and to obserue diligently if the haue not been at the least tainted and blemished with the same , though not wholy polluted with it , which exhortation is so much the more needfull , by how much the practise of most men is more contrarie thereto ; we come for the most part very ill affected to the word of God . When any sinne is there disgraced , and shewed to bee dangerous , we labour to post off those speeches to another man and sending the eyes of our mind abroad , which might haue beene farre better busied at home ; wee seeke a fit man to bestow such a lesson vpon , chusing rather to cast it vpon any man , than to learne it our selues . Wee are too full of curtesie at these spirituall banquets . When such a dish as this is set before vs , namely the discountenancing or discommending of a fault , wee lay that liberally vpon euery mans trencher , and no man almost will carue to himselfe , because that meat is indeede lesse toothsome , though nothing lesse wholesome than the rest . I beseech you brethren that it may not bee so with you in this point . Doe not say , ( as it is an hundred to one that diuers of your hearts haue been busied in saying . ) if couetousnesse be such a sinne , how shall such a man and such and such a man doe , for all the world knowes them to bee couetous ? Nay , heare not so idlely , the Lord spake to thee , and intended the exhortation to thy soule , and would haue thee say to thine owne selfe , is couetousnesse so vile a fin , how carefull should I be to finde it , and driue it out of mine heart , and my conuersation ? Doe not I practise it , do not I liue in it ? let me looke narrowly , for as it is dangerous , so it is craftie , and will not appeare in it owne name , but ( like a tray-tour that hath escaped out of prison ) will miscall and diguise it selfe , and take twenty titles , and names , rather than that wherewith it should be called . Men are willing to cloake their sins , & to shift their hands of seeming to be naught , not being so . And as when the plague is rife , euery man desires , though it be in his house , yet to keep it close , and say it is any other disease because it will be some hindrance to be shut vp for it : So for this disease of filthy lucre , which as an infectious pestilence hath spread it selfe ouer the world , into all Cities , townes , and villages , scarce any will be knowne to be diseased with it , fearing the disgrace rather then the danger . Some wold confine couetousnesse to rich mens houses onely , as if it were not possible to be earthly minded , vnlesse a man had much earth in possession . But these men are exceedingly deceiued about the nature of this euill , as themselues might well perceiue had they but consulted with the wise man , that saith , The sluggard lusteth and hath nothing . A man may haue a strong lust to wealth , albeit he haue none of it . yea , though he be frozen vp in the cold dregs of idlenes , & lazinesse , so that he will not aduenture to set his foote vpon the cold ground for it . Nay , such men are most desperately couetous , for because their sloth serues them not to take the ordinary paines for getting it , therefore their lusts driues them to hunt and seeke for it , in the secret and vnbeaten wayes of cousonage and villany . I would to God there were not a great number of such slothfull lusters known in the world , perhaps also present in this place , whose couetousnesse is no lesse then other mens , out it is ouer-borne by some other lust that is more then quarter maister with it . For this you must know , that this vice may be after a diuers manner in diuers men ; in some it is the chiefe Lord and soueraigne , bearing rule and commaunding for it selfe ; in others it rules as an vnder officer to another lust , and is as I may say , the putueyer , or take for idlenesse , ambition , or prodigalitie . Sometimes it is whole maister , sometimes halfe , sometimes quarter maister with these sins before named ; somtimes as seruant to all or some of them , for though these sinnes cannot well agree among themselues , yet they can all agree well enough against godlinesse and pietie of life . Some scrape to keepe and looke vpon it ; some scrape to scatter & mispend it ; the one of these is as violent in his courses , as the other , and this sinne is as hurtfull , yea , and more hurtfull to the parties selfe , to the Church and Common weale , when it is kept as a retainer to an other sin , than if he had the chiefe-dome and Lordship it selfe . Let not the prodigall , let not the ambitions , let not the sluggard say , that hee is not couetous . I dare be bold to affirme , that if he had the grace and wise . dome to search into himselfe , hee should finde this wicked vice as great a doer in his soule inwardly , and in his carriage out wardly , as in theirs , whom with great scorn , he disgraces by the name of absolute chuffes , and meere misers : Send therefore I pray you brethren , each man his owne most serious considerations , as it were searchers into his heart and life , ( and take an oath of them , to deale truly , and vnpartially ) to see and obserue , whether or no , he haue the infection of this pestilent sicknesse , which also the words of Christ doe import , for hee saith , looke and ward your selues against Couetousnesse : as intimating , that there is no escaping it , if wee doe not looke to it . Now to the intent you may not be deceiued through errour in this search , I wil stand a while to giue you some directions , which by following , you shall be sure not to mistake in examining and iudging our selues as concerning this matter . To this end it shall be needefull for me to declare vnto you both ; What couetousnesse is . First , What couetousnesse is : And secondly , What be the marks and tokens of it : which being known , it shall be easie for him that is not wilfully blinde , to passe an vpright sentence of himselfe .

First , therefore to shew what couetousnesse is : It is the dropsie of the minde , an horse-leach humour after wealth , which euermore cryes giue , giue . It is that that makes the heart as a graue for money , or a deuouring sepulchre , or a hell for goods , that will not be satisfied though you cast very much into it . In few and plain terms , It is the desire of hauing more than what a man hath already , that being sufficient for necessary maintenance . If the Lord hath bestowed vpon any man meanes enough to feede himselfe , and those that belong to him , with foode wholesome & competent , though perhaps somewhat course , as also to cloath himselfe and his , with warme clothing , though neyther of the finest not in the fashion , if his desires doe not here stay themselues , but still cry more , more , this man is couetous , this sinne is couetousnesse . He that would haue more then hee hath , hauing that which will suffice for his honest maintenance , though not in such gay & frolike manner as his flesh desireth , this is the couetous man , and so the word that is vsed by Christ signifies , vz , an hauing disposition : when a man so longeth for more then he hath , that he is still ready to take , ( which cannot but follow ) more then he should haue . For couetousnesse & true contentment , are one opposite to the other , as night and day , white and blacke , and therefore we may well know what couetousnesse is , by the contrarietie which it hath with true contentment . Now the Apostle doth describe true contentment in these tearmes , 1. Tim. 6.6 saying , If wee haue food and couering , let vs be sufficed or satisfied with these , that is , let vs count that euen sufficient . These be the bounds which the Holy ghost hath made to hem and keepe in the vnruly desires of men in respect of outward things , as it were wilde Bucks within a pale or parke Now if the wishes will not be ranged within these lists and limits , but breake through them , or leape ouer them , to finde a larger walke , it cannot be denied that the sinne of couetousnesse is committed . For the desire that is in ordinate is this , that Christ forbids , and it is then inordinate when it exceeds the rule , order , Heb. 13.5 . and precincts that God hath set and appointed for it , which are , to thinke the present things enough ( and stop themselues from straying any further ) when they will afford meat , drinke and cloth , sufficient to content nature , in it moderate vse to keepe ones selfe out of debt , and so bring him well to heauen , his iourneis end , as it were enough money to beare his charges in his trauaile towards God . Now if any man obiect against this and say , if couetousnes be that which you haue described it to be , where will you find a man that hath it not , where can one be brought quite free from it ? To this question I must answere . No where , not vnder heauen , not within the compasse of the whole earth , for this sin as well as other is bred in our nature , and cleaues as fast to the soule of euery sonne of Adam , as his skin to his flesh . Why ? but may some man further obiect , is euery man then subiect to those enormious effects and hideous curses , which you before shewed to follow vpon couetousnesse ? I anfwere , in no sort , but alone those men in whom this sinne is suffered to be with allowance , is yeelded to , and followed . In some men as I shewed you before , this vice is as a soueraign Lord ; in others it rules vnder ambition , and prodigalitie , in both these , all the bad effects named before , wil certainly follow , all the curses denounced are to both these sorts of men certainely due . In other some it is as an vnwelcome guest that intrudes himselfe , it is like a bad tenant that is often warned to goe out , and will take no warning , it is not suffred to haue commaund , but it is striuen against , resisted , complained off , and hath many a supplication put vp , and many a suit commenced against it , in the court of heauen , for vsurping in an other mans right . To such it is exceeding cumbersome & tedious , and doth them meruailous much annoyance , but yet it can neither produce those vile effects , nor bring in those horrible curses . In a word , some haue it , and doe beware and take heed of it , as a disease that is applyed with medicines . These it molests , but kils not . Others haue it , and neuer suspect , feare , nor take heed of it , as a disease that a man carelesly lets go without medicining : to these it is not so toyle-some , but more dangerous ; for it slayes their soule , by bringing forth those bad stuits before named . And thus as plainly as I could , I haue shewed you what couetousnesse is in the very nature of it , considered without respect of the degrees thereof .