THE time of our blessed Sauiours passion being at hand , he tells and forewarnes his Disciples of it , that thereby he might confirme and strengthen them against the scandall of his Crosse ; But yet for all this they dreame of an earthly Kingdome , and that our Sauiour should restore them to their ancient liberties , which in time past their fathers enioyed , in the time of Dauid , and Salomon , and other Kings of Israel ; but our Sauiour to put them out of this conceit , tells them plainly elsewhere , that his Kingdome is not of this world : and therefore they are not to expect any earthly pompe and state by him , for a a Vers. 21 he must goe to Ierusalem and suffer many things of the Elders , and chiefe Priests , and Scribes , and bee killed , &c. Peter who loued him dearely , and so was more forward to manifest his loue then the rest , takes him aside , thinking he had spake vnaduisedly , that would die when he might liue , and began to rebuke him , saying : Be it farre from thee Lord , this shall not bee vnto thee . q. d. Thou art the promised Seed of the Woman , in whom all the Nations of the world shall bee blessed , thou art an innocent man , and therefore oughtest not to die ; thy life is very profitable vnto all men , by feeding their bodies , curing their diseases , teaching and instructing them in the wayes of godlines , therefore thou oughtst rather restore the kingdome to Israel , and to free vs out of our captiuity . But alas , Peter , thy counsell is carnall , thou vnderstands only the things that belong to thy owne ease and quietnesse , but not the things which are of God , I was sent to seek and to saue the lost sheepe of the house of Israel , and am that scape goate , which Leu. 16. 10. must beare the iniquities of the people , and that Lambe which must take away the sinnes of the world , & by my death and suffering must offer my selfe as a sacrifice for the redemption of the world ; and so by death ouercome him which hath the power of death ; therefore Peter , get thee behind me with thy deuillish counsel , thou art an offence , to me , and an aduersary to my fathers wil , which hath appointed & set me apart to reconcile the world vnto him : therefore if thou wilt be my Disciple indeed , as thou professest thy self to bee , imitate thou mee in my obedience to my Fathers Will ; & learn thou thy duty which now I teach thee , and which I will haue all my Disciples to learne ▪ If any man will come after mee , let him deny himself , & take vp his crosse and follow me ; Teaching all those which will giue vp their names vnto him , what must bee their practice , and whereto they must trust ; they must renounce their owne wit , pollicie , and affection , and bee content to endure crosses , losses , and much affliction , which they must beare cheerefully , and follow their Captaine Christ Iesus in well doing , though they haue neuer so many pullers back , and hinderances in the way : yet they must imitate the Philistins 1 Sam. 6. Kine , which bare the Arke of GOD , though they were milche , and had their Calues at home , yet without any turning to the right hand or left , they kept on their way to Bethshemesh : So the Disciples of Christ , which haue giuen vp their names vnto him , and doe beare the Arke of his law vpon their shoulders , though they haue many allurements of the world , the flesh and the Deuill , to draw them backe ; which are as dear vnto them as the calues were vnto the Kine ; yet for all this they must keepe on their course in the pathe of a holy life and conuersation without turning either to the right hand or left , vntill they come to Bethshemesh , the house of the Sun : for he that puts his hand to the Plough , and afterwards lookes backe , makes himselfe vnfit for the Kingdome of God : Therefore our blessed Sauiour plainly tels his Disciples what their profession would cost them , and what they should looke for ; that is , to bee hated of all men for his sake , and to endure all manner of crosses , and bee content to beare them patiently , and weare them as a crown vpon their heads : and to cary death alway before them as a seale vpon their fingers .

Now because the heart of man is full of doubts , and out of selfe-loue is readie to call the truth of God in question ; our blessed Sauiour is carefull to fence his doctrine against all doubts , and to preuent all scruples which carnal men can make against the truth thereof , as thinking it very harsh to flesh and blood . Therefore in the 25 and 26 verses hee answers a secret obiection , which some obiectour might reply vpon him , in these or the like words ; That so hee should lose at least the worlds goods , and perhaps his life too . To the one Christ answers in the verse preceding my Text , that to lose life , was the way to find it , meaning eternall life , q. d. for the worst that Tyrants can doe , is but to send them to heauen , and the desire to saue life by refusing the crosse , was the way indeed to lose it , to wit , eternall life . And to the other he answeres in the words of my Text , that the gaine of the world is nothing if it be compared with the soules losse , which he layes downe in an hypotheticall proposition question wise ; For what is a man profited if he shall gaine the whole world if he lose his soule ? Which categorically turned is , he that winnes euen a whole world , but loseth his owne soule for it , gaines not ; which is confirmed by the latter part of the verse , that there is nothing worth the soule , nothing equiualent to it , which he propounds question-wise also , because in this forme a proposition hath most life and power to work vpon the heart , and conscience of the hearer . For what thing is there of greater moment then the soule ? & what thing more difficult than to weane it from the loue of the world ? Therefore by this vehement speech , our Sauiour layes strong battery to the hearts of worldlings to make them sound a retreate from the eager pursuite of these terrene things .

Thus I haue made the occasion and manner of Christs speech the pathway leading to my text , in which I pray obserue these two maine points .

1. The worlds vanitie and inability . 2. The excellency of the soule .

These two points by GODS grace shall be the subiect of my ensuing discourse , and from them to deduce this note of obseruation : That it is a point of Obseruation . the greatest folly , to aduenture the losse of the soule for the gaine of the whole world . The ground of this truth is plaine .

Because the world , and the Ground or Reason . best things which are in it , are but meere vanities and fooleries in respect of our heauenly inheritance . Though they may make a faire show to them which are blinded with their false conceits and glory , and esteeme which they haue among worldly men : yet if wee looke vpon them in the glasse of Gods Word , we shall find the world in his chiefe beautie and pompe to bee but as a glorious hypocrite , faire in shew and false in truth , promising much , and performing nothing ; if therefore it were opened with the sharpe knife of truth , it would be found both vaine and deceitfull ; for all that is in the world either it is already past , or else it is present , or else it is to come : That which is past , is not now , and so we can haue no profit by it ; And that which is to come is vncertain whether we shal liue to enioy it or no ; and that which is present is fickle & vnstable , and wil stand by vs but a while , no longer at furthest then our liues last , and in that space our comfort and ioy in it may be disturbed by sicknesse , crosses , losses , or many other accidents : which made Dauid affirme ; that man Psa. 39. 6. in his best estate is altogether vanitie , and that hee walketh as a shadow , and disquieteth himselfe in vaine ; therefore he compares worldly prosperity to a dream , Psa. 73. 20. which delighteth a man while hee sleepeth , but when he awaketh , vanisheth away , and leaueth nothing behind but sorrow and discontent , because their ioyes and hopes are disappointed : Intimating vnto vs that the glory and splendor of worldly things are but in shew only , and not solid and substantiall , in truth . Therefore Salomon which had not onely most 2 Chron. 9. 22. wisdome and iudgement , rightly to value them , and more experience of them then any man , because he abounded more in 1 King . 3. 13. worldly prosperitie then any man that euer liued : for hee 1 King . 4. 21. reigned ouer all Kingdomes from the Riuer vnto the Land of the Philistines , and vnto the border of Aegypt : they brought presents and serued Salomon all the dayes of his life : Siluer in 2 Chon . 9. 27. his dayes was esteemed but as stones , his houshold prouision for one day was thirty measures of fine floure , and threescore measures of meale , which according to the least account , is two hundred thirty two quarters ; ten fat Oxen , and twentie 1 King . 4. 22 , 23. Oxen out of the pastures , and one hundred sheepe , besides Harts , and Robucks , and Fallow Deare , and fatted Fowle . He had fortie thousand stalles of Horses for his Charets , and twelue thousand horsmen , his pleasures were answerable to his wealth , for hee had seuen hundred 1 Kin. 11. 3 Wiues Princes , and three hundred Concubines ; hee had stately houses , and pleasant gardens , and he liued in health , peace , and prosperitie , hee was loued , feared , and admired of his subiects for his wisedome iustice , for which he was a terrour to his enemies : yet for all this , see what verdict hee passes Eccles. 1. 2. vpon al these prosperities ; Vanitie of vanities , saith the Preacher , vanity of vanities , all is vanitie . Eee . 2. 11. And afterwards he concludes , that they are not onely vanitie , but vexation of spirit .

That we may the better discrie the vanities of this world , and their insufficiencie to profit vs , wee will take a view of those things which worldly men doe so admire , which though they be manifold in nature , yet wee will bring them like dispersed members , and couch them vnder these heads ; Iupiter , Saturne , Venus , or Riches , Honour and Pleasure ; these wander ouer the world while the blessed Sonne of righteousnesse hath no room in the world of darknesse ; these are now of so religious account , as the golden Calfe of Israel was once , that men sacrifice to them , and say in their hearts , These are thy gods . Wee will see if there be any hidden happinesse in them , which may so farre moue vs , as for the delight of them to aduenture the losse of our soules .

Wee will begin with riches , which all men doe so dote vpon , and for which they will take such paines , and endure such miserie , aduenturing their liues , healths , liberties , and many times stretch their consciences , thinking him onely a happy man which hath his cofers full with Diues , his barnes stretching Luk. 16. 19 Luk. 12. 18 1 King 4. Dan. 5. and strouting with the worldling , his stables full with Salomon , his tables ful with Belshazzar , his grounds full of Cattle with Iob , and his purse full of siluer with Croesus . What is there in riches ? Is there any wisedome , holinesse , mercy , peace and truth ? what can they doe for vs ? can they keepe off Gods iudgments , preserue our bodies from sicknesse , and keep our soules from Hell ? if they could , then it were great reason wee should toyle and labour for them , but alas , they are vnable and insufficient to doe vs good in any of these particulars . If riches could purchase saluation , then rich men were the onely happy men ; they will spare for no cost : the hypocrite Micah 6. 6 , 7. wil part with his burnt offrings , Calues of a yeare old , thousands of Rammes , and tenne thousand riuers of Oyle , he wil part with any thing though neuer so deare to him ; hee will giue his first borne for his transgression , and the fruit of his body for the sinne of his soule .

But ô man , it will not be , no Psal. 49. 7. man can giue a price vnto God , so precious is the redemption of the soule . Rich men die , and goe to Hell , so shall all the people that forget God : neither Gold or Siluer could redeeme 1 Pet. 1. 18 , 19. vs , but it is the blood of Christ that clenses vs from sinne .

2. As riches are vnable to redeeme one soule , so they are vnable to helpe and deliuer vs in our greatest extremities ; therfore the Prophet cals them vaine things which cannot profit , 1 Sam. 12. 21. for they are vaine , they cannot free vs from danger , nor deliuer vs when wee are falne into any extremity : nay they bee so far from aiding sinfull men against the hand of God , as that they bee many times weapons in his hands to plague them with the strokes of his iudgements . And they cease when miserie commeth . And as they cannot helpe vs themselues , so they vtterly depriue vs of our helpe wee should haue in God : because trusting in them for deliuerance , we either not at all , or in a cold & faint maner , pray vnto him for helpe and deliuerance , doubting whether he wil helpe vs or no , seeing wee haue in our prosperitie put such trust and confidence in our riches , and trusted in them more then in our Creator : and neuer craued helpe from him so long as our Corne , Wine , and Oyle abounded . Psal. 4. Therefore in our greatest need wee may iustly feare , Iud. 10. 14. that God should send vs packing Isa. 47. 17. to craue helpe of our Idols , as hee did his owne people in their miseries .

Thus the Wise man tels vs , That hee that trusteth in riches Pro. 11. 28. shall fall . See the truth of this in Pharaoh that proud King , that would wage war with the King of nations , and thought with his strong Chariots to bid defiance to Heauen ; but all his riches , strength , and power were vnable to keepe off the Frogs , Flies , Lice , and other plagues Exod. ●● . from him and his subiects , but these weake Creatures did so confound him , that he was forced to confesse that hee had sinned against heauen , and compeld to cal for a sacrifice to that God which before hee had despised .

By which wee may see that there is no priuiledge in the Kings chaire . If they sin with a high hand against God , then his hand shall fall vpon them to their destruction , for it must be his grace that must season their Thrones , or else they stand in very slippery places , exposed to the iudgements of God , as wee may see in Belshazzer , in the top of his glory , while hee was prophaning the Lords sacred Vessels vnto his own lusts ; & consecrating them to the seruice of his gods , euen as it were to despite the Lord of heauen toh is face ; which knew how to be auenged of him , and to make good his owne cause , therefore hee sent the palme of a hand to Dan. 5. write his doome , and the same night was this proud King slaine . The rich mans full barnes could not baile his body one night from Hell ; and Diues riches Luke 16. could not purchase him one droppe of water to coole his tongue . Herod that proud King , thought by his vexing the Lords people to aduance himselfe , but all his stately robes , and praise of the people could not Act. 12. keepe off Gods iudgments , but he was eaten vp of Wormes . For Zeph. 1. 14 , 18. neither siluer nor gold shall bee able to deliuer in the day of the Lords wrath , but the whole land shall bee deuoured with the fire of his ielousie : and in that day the strong man shall cry bitterlie : Reu. 6. 15. the righteous shall see it and feare , and laugh at them saying , behold the man that tooke not God for his strength , but trusted in the multitude Ps. 52. 7 , 8. of his riches , and strengthned himselfe in his substance .

3. As riches are vnable to keepe off Gods iudgements , so also they are vnable to giue contentment . They are of no satisfying nature , but a a Pecunia aqua salsa est , sitim prouocans , non sedans . Psa. 59. 15. are like sharpe liquor which doth not satisfie the belly , but prouoke the appepetite to couet after meate , and so to grudge if they be not satisfied . An example hereof we may see in Ahab King ouer the Lords 1 King . 21. 34. owne people : his whole Kingdome could not giue him content , but hee was sick till hee had Naboths Vineyard . The large He that continually wants , how can he be rich . Kingdome of Ahashuerosh , the fauour of the King , & the reuerence of his subiects could not giue Haman content , though he were aduanced aboue the Princes , and honoured with the riches Esther 5. of the Kingdome : yet all this did him no good so long as Mordecay the Iew would not reuerence him .

Question . What may bee the reason hereof may some say ? I answer , that the principall cause hereof is this : God in his iudgements blinds their eyes , because worldlings loue his gifts more then himselfe that gaue them : therefore he depriues them of content , which doe not loue them according to his Word . Therefore the Preacher saith , He Eccl. 5. 10. that loues siluer shall not be satisfied therewith . Couetousnesse may bring riches , but not rest ; They may empty other , but not fill themselues , like Pharaohs leane Kine , which deuoured the fat , & were neuer the fatter themselues . Crescit amor nummi quantum ipsa pecunia crescit , Et minus hunc optat qui non habet . Iuven. Sat. 14. The Po●t knew this by natures light , As the heape is the greater , so the appetite is sharper . And another , The more we haue , the more we doe desire . And , who possesses least , doth least desire .

2. Loue vnto riches are insatiable , not through any necessitie which wee haue of them , but through our vnnaturall greedinesse , and delight in them , which carries men forward like the plant by inclination , or like the beast by his appetite , neuer reflecting his reason vpon himselfe , or to consider the vse of worldly things , how they may profit himselfe and further his owne saluation . Hence it commeth to passe , that wise men deceiue themselves , and come farre short of the rich man , Luke 12. Who in the fulnesse of his wealth was able to say , Soule take thy rest , thou hast goods enough , eate , drink , and be merry .

If we would haue this aguish thirst quenched , it must not be by drinking of these intoxicated waters , which will rather increase our appetite , then allay our thirst : but by purging out of our hearts the choller of worldly concupiscences , and by planting in our hearts the feare of God , which will make vs content with our portions . Else if our hearts bee not seasoned with grace , euery man in his state , & condition of calling , is , and will be full of discontent ; The poore man which hath toiled & labored al the day , when he comes home finding his commons meane , & homely , doth enuy the rich mans full table , and soft rest . The rich man he is not content with his estate , but wishes hee had lesse wealth , and more health . The Bachilor that leadeth a single life , is weary of his solitarinesse , and thinketh the estate of wedlocke the onely happy condition , but being maried , hee growes weary of his choyce , and vnable to endure the troubles of that estate ; if hee want children , he is as impatient as euer Rachel was ; And if hee haue any , hee is not contented , because they are vnruly or troublesome , and that which would bee anothers paradise , is vnto him a hell and torment . Which made the Poet in his time to complaine of mens inconstancy .

The lazy Oxe doth wish hee were Optat ephipia bos piger , optat arare caballus . Hor. An horse , on backe to beare ; And so the horse doth wish he were An Oxe , the soyle to teare .

Then what is a man profited if hee gaine the whole world , and lise his soule .

4. As they cannot giue content , so they cannot keepe off pouertie : riches haue wings , & flie away , when wee haue most need of them , and when they should doe vs most good . This was well knowne vnto the Prophet , and therfore he cals them deceitfull vanitie . Psal. 31. 6. 1 Tim. 6. 17. And the Apostle , vncertaine riches . Yet how many are there which gape after this vncertaine Mammon , which is so full of deceit , like the Selucian birds which Aues Seleucides nunquam conspiciuntur nisi cum praesidi● illarum indigetur . flie away when they might best pleasure vs . If any will question this truth , wee may for confirmation produce seuentie Kings vpon their oath . And Adonibezeck that great Conquerour to be their Compurgatour : A Iud. 1. 6 , 7. liuely example hereof we may see in King Zedekiah , which was 2. King . 25. forsaken of his riches , honour , and friends , his Children were slaine before his face , his eyes put out , and himselfe bound in Chaines , and afterward miserably ended his dayes in prison . Looke vpon Iob , yesterday the richest man in the East , and to day not worth a groat . a a Quicquid habes bodiè , cras te fortasse relinquet . They come and goe as the ebbing ; & flowing of the Sea , taking wings , and leauing vs naked at their pleasure . Iob hath pronounced , that the triumphing of the wicked in worldly things is but short , and the ioy of an hypocrite but for a moment , though his excellency mount vp to the heauens , & his head reach Iob 20. 5 , 6 , 7. vnto the clouds , yet hee shall perish for euer , and they that haue seene him shall say , where is he ? Then why doe you lay out your siluer and not for bread , you labour without being satisfied ? Riches may bee taken from vs by casualties of fire , inundation of water , robbery of theeues , negligence of seruants , suretiship for friends , or by many other accidents . They are many times a bait to intice others to surprize vs . The statelinesse of Ierusalem Q●ae verò ex●r●nsecu● ed alium transf●rri possunt . Tull. was such an eye-sore to the King of Babell , that he could not be quiet til he was master of it . They are many times occasions whereby slanderers & oppressours take aduantage against vs , to insnare and intrap vs . Naboths Vineyard first moued Iezabel to produce false witnesses against him , and at last to take away his life ; Then what is a man profited if he gaine the whole world and lose his owne soule ?

But suppose Riches would be faithfull , and stand to vs , euen to the last gaspe of our breath , yet they can doe vs no good either for our bodies , or our soules . They cannot profit our bodies , because they cannot preuent diseases , nor cure them if they ouertake vs , nor giue vs any comfort or patience to endure them . It is not the Veluet slipper that can cure the Goute , nor a Crowne of Pearle that helpeth the Migram , appoplexie , Chollicke , or the like : Stately houses , soft beds , rich furniture , costly tables , all these cannot preuent the least sicknes whatsoeuer . But they are so farre from helping vs , as that they are the cause many times of weakning the strength , and of impairing the health , which commeth to passe ; 1 , Because riches many times make men wanton , and ouer-tender of their bodies , by vsing them to too much daintines , which in a while custome makes them so necessary , that they cannot want them , without the impairing of their health . Now being depriued of their riches , they cannot nourish their bodies in such manner as before they haue done .

2. A second cause may bee , because riches fil both head and heart , with cares to preserue them , and feares least wee lose them . Hence the Wise man is bold to say , That the reuenue Prou. 15. 6. of the wicked is trouble ; not troublesome in the concrete , but trouble it selfe in the abstract . And Iob saith , That hee Iob 15. 20 , 24. trauelleth in paine all his dayes , which will not suffer him to sleepe and take his rest . Without which his health cannot long endure , so saith the Preacher , The abundance Eccl. 5. 12. of riches will not suffer him to sleepe . And the Sonne of Sirach tels vs , That the waking after Ecclus. 31. 1 , 2. riches doth pine away the bodie , and the care thereof driueth away sleepe . Whereupon the Poet was bold to passe his censure :

What euer wanteth changeable rest , Quod caret altorna requie durabile non est . Must needes decay when 't is at best .

3. Riches prepare the seedes and simples for all sicknesse through idlenesse , which is the effect they produce . And so for want of stirring and action , euill , corrupt , and noysome humours increase and abound , whereby they haue no stomack or appetite to their meate , though they haue full tables & varietie of dishes ; And so for want of apperite they can eate nothing ; and if they doe , it is against their stomaches , which nourishes many filthy humours which causeth diseases , which the poorer sort are free enough from . By which it appeares , that riches doe neither preserue health , nor cure diseases when they are come . But rather it may be said , That the Hals of the Morborum domicilium est diuitum Aula . rich are the harbours where diseases dwell . For as wormes soonest breed in soft & tender wood , & Cankers fret soonest the trees that are fullest of sappe , so sicknesse most easily breeds in those bodies which are made tender with ease and wantonnesse , therefore being forced to flye to the Physitian vpon euery small occasion , many times they make their liues to become a prey vnto them .

5. As riches cannot keepe off pouertie , so they cannot pacifie a troubled conscience , or secure vs from the malice of Sathan : but when GOD sets either of them a worke , they will not feare the awfull Scepter , nor a heape of Gold , nor a silken garment . As may bee seene in Saul , Iudas and Antiochus ; But when God awakes their sleepie consciences , these sweet morsels will bee ready to choake them ; And then they shall cast their Ezek. 7. 19 siluer in the streets , their siluer and Gold shall not bee able to deliuer them in the day of the wrath of the Lord , they shall not satisfie their soules , nor fill their bowels , because it is the stumbling blocke of their iniquitie .

6. As they cannot pacifie a troubled Conscience , so these terrene things , cannot make those merry & cheereful , which enioy them . The truth of this wee haue before seene in Ahab , and Haman , who were so vexed because they could not haue what they would , that the one went sick to bed , and the other so filled with discontent , that he was ready to eare out his owne heart , because things did not sort according to his desire .

7. As they cannot in any degree profit our bodies , so they are lesse able to profit our soules . They cannot inrich them with spirituall graces ▪ They cannot purchase Christ , & procure for vs the rich Robes of his righteousnesse , or purchase vs an obedience answerable to the Law ; They cannot furnish vs with faith , hope , & repentance ; They cannot reconcile vs to God , for he accepteth not the person Iob 34 , 19. of Princes , and regards not the rich more then the poore , for they be all the worke of his hands . GOD doth not respect men for their goods , but for their Godlines . For better is the poore that walketh Pro. 28. 6. in his vprightnesse , then hee that peruerteth his wayes though he bee rich . They cannot put courage in vs to stand resolutely for Christ , and for his cause against Sathan and his seruants : but rather they make vs cold in the performance of holy duties , of which we shal haue more occasion to speake of in due place .

8. As riches cannot profit vs in our soules , so they cannot profit vs in the course of our life , they cannot keepe off old age , the forerunner of death , neither can they make vs carefull to prepare our hearts for God at our death , and so to submit our will vnto Gods Will ; Neither can they appease Gods anger , restraine the Deuils power , but when we are panting and gasping vpon our sick beds , all the world will not bribe Death , but hee will tell vs hee hath a warrant from GOD to attach vs without baile or mainprice . For it is appointed for Heb. 9. all men once to die . Which statute being enacted in heauen all the world is not able to reuerse . What comfort then shall rich worldlings find in their bags of Luk. 12. 15 Gold , seeing their life consists not in their riches . Then what shal it profit them to haue their barnes full , when as their soules shall be taken from them ? what good will their money doe them when the Deuils are ready to attache them , then shall they lament , and say , they haue spent their strength in vain . For what hope hath the hypocrite though Iob. 27. 8. Quicquid vita dedit tollit cum vita recedit hee hath heaped vp riches , when God taketh away his soule ? How miserable then will the case of rich worldlings bee , when as they shall finde , that they haue heaped vp the wrath of GOD with their riches , and that now as they came naked into the world , so they must returne . Eccl. 5. 14 , 15. Then what profiteth it a man that he hath laboured for the winde ? How much would a man then giue for a good Conscience , & to haue his peace made vp with God ? how would he preferre a dramme of grace before a bag of Gold , and would be content to part with his Coffers and Treasures to haue a share among the inheritance of the Saints ? for the rich men shall leaue Ier. 17. 11. their inheritance in the middest of their dayes , and their end shall be as a foole .

But suppose riches could sweeten death and make it lesse painful to vs , yet what good can it doe vs when wee are laid in the Graue , then they cannot preserue our bodies from corruption ; no , then there will bee no difference betweene the King and the Begger . For one heape of dust is not better then another in the darke Chambers of death . For as nature maketh no difference between one man and another , in the birth , so neither doth it distinguish them after their death , open the graues , and stately monuments , and we shall see Kings , and Princes , and great men turned to dust as wel as poor men .

Finally , the riches of the world cannot stand vs in stead at the day of iudgment , for at that day the Lord the iust iudge , Psal. 62. 12. Rom. 2. 6. will reward euery man according to his workes ; he will not respect rich men according to the honour which they haue with men , but according to the honour which they haue Solae virtutes faciunt beatum . Macrob. done to him , and comfort to his poore members ; he will not esteeme men for their wealth , but according how they haue vsed it to his glory , and the good of their brethren ; Then they that P●o. 21. 21. haue followed after righteousnesse , and mercy , shall finde life , righteousnesse & glory . But those which in their life haue beene contentious , proud , and enuious , and haue not obeyed the truth : Tribulation and anguish shall bee vpon euerie soule , and the riches Rom. 2. 8. which they haue had , shall witnesse against them , because they haue not vsed them to glorifie their Creator . Thus by Gods Iam. 5. 3. mercy we haue traced the rich man through the whole course of his life , and death ; wee haue laid him downe in his graue , & haue summoned him vp to iudgement , and haue found out the inabilitie of riches , to profit him in life , death , and day of iudgement , in all which wee haue seene the truth of this point , That a man is not profited if he gaine the whole world and lose his soule .

But ▪ alasse riches are so farre from profiting vs , as that they are the cause of much euill to soule and body , For they that will bee rich fall into temptations , 1 Tim. 6. 9. and into many dangerous lusts . The loue of money made Balaam aduenture to make a long Numb. 24. iourney to go to curse the people of God . For hope of reward Dalilah was al●ured to betray Sampson her beloued husband . Hope of preferment will make Doeg flatter Saul and speake euill of Dauid the beloued of the 1 Sam. 22. 10. 2 Sam. 15. 2. Lord . And Absolon will seeke his Fathers life to gaine his Kingdome . If Ioab may but get the chiefe Captainship , hee 2 Sam. 10. will make no scruple to kill Amasa . And Abimelech will embrue his hands in the blood of Iud. 9. 2. threescore and ten of his brethren to make himselfe way to the Crown . The loue of money made Iudas sell his Lord and God for thirty peeces , the price of a slaue ; by which meanes he brought the blood of Christ vpon his soule , that it had beene good for him if hee had neuer beene borne . The loue of gaine so tipt the tongue of Demetrius that he became a subtill Orator to plead for Idolatry . The loue of mony made Gehazie run after Naaman with a lie in his mouth , 1 King . 21. & so for a little mony & change of raiment to sell Gods honor , and his masters credit . The loue of Naboths Vineyard made Ahab purchase a place of pleasure with the price of the blood of his subiect , which procured the bane of him and his familie . The Babylonish garment , and los . 7. 21. wedge of Gold made Achan expose himselfe and all the hoast to the iudgement of God . The loue of money will make men cruell and vnnaturall : Cruell to Mic. 2. 2. couet fields , and to take them by force . Vnnaturall , that many doe not spare the liues of their owne parents , as may bee seene in Absolon , his will was good , but the Lord disappointed him . The Turks as Histories report , doe many times imbrue their hands with the blood of the Parents which begat them . And cruell Nero ript vp his mothers belly to gaze vpon the place where hee lay in her wombe . Many times the loue of Filius an●e d●cm , patrios inqui●t in annos . Ouid. Met. lib. 1. I say 3. 1● . Zep. 3. 3. Amos 8. 6. their fathers goods makes them sick of their liues , & wish them faire laid in their graues . The loue of mony makes men grinde the face of the poore , and to buy them for siluer , and the needy for a paire of shooes . The loue of money is the cause of whoredome and adultery , making men and women to embrace strange flesh , and so Pro. 2. 17. forget the Couenant of their God . The greedy desire which Shimei had to bring backe his seruants , 1 Kin. 2. 44. made him aduenture his life . The loue of money & hope of reward made Ziba to 2 Sam. 16. 3. slander and falsly accuse Mephilosheth his Masters sonne of treason . Money made the souldiers Mat. 28. 12 to report a lie , when they watched the Lords sepulchre . The loue of money makes a man a theefe to himselfe , defrauding his belly and backe of necessaries , to increase his wealth ; now hee that is a theefe to himselfe , for whom will hee spare ? hee careth and carketh for his riches , as if they were his owne : but hee reapeth no benefit by them , as if they were another mans . And though hee haue riches in abundance , yet he hath such a beggerly mind , that hee is still poore to himselfe . The loue of a wise , yoke of Oxen , Luke 14. 18 , 19. and a Farme , were forcible means to keepe off those which were bid to the marriage feast . Wee may , and ought in duty to loue our wiues well , yet wee must take heed , they doe not hinder our loue to Christ , and that they doe not make vs carelesse to performe holy duties : wee may buy Farmes , Oxen , Merchandice , and performe all other actions agreeable to our callings , so that we doe not neglect our soules health . What is there in the world which a man will not doe for money , & preferment , and yet when he hath it , it will doe him little or no good . Rather then Esau will want pottage , he will sell away his birthright . And in the Famine of Samaria men and women would part with any thing for food to preserue their liues : their gold and siluer for asses dung , and other vnwholesome things . Then , what is a man profited if he gaine the whole world , and lose his soule . But yet alas , they are so farre from profiting vs , as that they hinder vs in the seruice of God , and robbe vs of many graces of his spirit ; wee will therefore for our instruction herein , search into the particulars .

1. They make vs sluggish , lazy and vntoward in the performance of holy duties , and to erre from the faith , and at last to 1 Tim. 6. 10 forget GOD. This the Lord knew well , therefore hee gaue his people a caueat , to beware lest they should forget him when Deut. 8. 10 they were full . But they vnmindfull of his watch word , When they were fat , kicked , and forsooke Deu. 32. 1● God which made them , and lightly esteemed the rocke of their saluation . But according to their pasture Hos. 13. 6. so were they filled , & their hearts were exalted , therefore haue they forgotten me saith the Lord . And are not there many among vs , as vnthankfull for the Lords mercies , which he hath bestowed vpon them , which can open their mouthes wide to craue for riches , and to prey vpon the things of the world , but when they should giue GOD thankes for his mercies , sunt multi lapides , their tongues are as dead as stones . Such are Pondus iners & intilis tellus . As vngratefull as hard rockes , which yeeld no fruit ; Cages of vncleane birds , which being crammed with Gods plenty , die in their fatnesse , and yeeld forth no notes of Gods praise . O foolish Deut. 32. and vnwise people , doe you so requite the Lord ? Hath he opened vnto you the Chabinets of his blessings , and doe yee like desperate wretches abuse them to your lusts , and his dishonor ; and like Traitors fight against him with his owne weapons ?

2. Riches are forcible means to draw away our hearts from GOD , and to place them vpon these sordid trumperies , that we can spare no time to heare , read , pray : to meditate vpon his mercies , to praise him ; vpon his iudgments , to feare him ; For where Mat. 6. 21. our treasure is , there is our heart also : And so by this meanes we nourish a serpent in our bosomes , which will gnaw our Consciences , grieue the good Spirit of God , hinder our saluation , and so make vs to feare any thing more then the losse Arridet mundus vt saeuiat , blanditur vt fallat , illicit vt occi●at , extollit vt deprimat . of our soules .

3. Riches deceiue vs in our hope and expectation , perswading vs helpe in time of need , and to doe great matters for vs , yet when we expect most from them , then they will deceiue vs . Did not Achan thinke that the wedge of Gold would haue aduanced him to preferment , when as indeed it was the ruine of him and his family . Then why Isay 55. doe you lay out your siluer , and not for bread , and labor without being satisfied ? Weigh vp therefore your Anchors , hoyse vp your sailes , for these things wil proue your ruine , For hee that trusteth in riches shall fall .

4. Riches robbe vs of our faith , which is the life of the Hab. 2. 4. Heb. 10. 37 righteous : yet for all this the worldling wil trust God no longer then his Corne ; Wine , and Psal. 4. 7. Oyle abounds . But will place his confidence in the wedge of Gold , and say in effect to this glorious Mammon , Thou art my hope , and confidence , the stay of my life , and staffe of my age . Now that we may not doe these muck-wormes wrong , we will examine their practices , and I doubt not but wee shall easily draw this confession , out of their owne mouthes . Doe wee not see how vigilant they are ouer them , to preserue them , scarce daring to trust themselues with them . How niggardly in vsing them , that they would bee as willing to part with their right eie , as with a penny to any good vse : what doth this argue , but that they thinke there is some inherent happinesse in them .

5. Riches are a great enemy to humility . For haue wee not seene many in a meane estate to be courteous , meeke , & gentle , but being aduanced , they swell with pride against their inferiors , and enuy against their superiors , and disdaine against their equals , & contemne those which are better then themselues , as churlish Nabal did 1 Sam. 15. Dauid .

6. Riches coole our zeale ; In times past wee see many so zealous for GOD while they were in a meane estate , that they could not endure to heare him dishonoured , his Sabbaths prophaned , his name taken in vaine , but they would haue taken his honour into their protection , and would haue pleaded his cause against the mightie in the Land , and so would haue preferred his glory before their owne ease , libertie , peace , and prosperity : but now being full fed with the things of this life , thought they haue begun the worke of God with great zeale ; it happens by their turning backe to the world , they dishonour him , hinder the godly , and discourage them in their good entendments , and so lose all their labour before they bring it to any perfection ; because they shake off that zeale , wherewith in former times they were comforted , and their brethren edified ; But now like cowards they are ashamed of their former precisenesse , therefore they betake them to the world againe , like those which repent them of their former bargaine . Such luke-warme Laodiceans neuer knew what it was to aime at the glory of God , if they did , they would not retire in such a cowardly manner .

7. Riches robbe vs of our charitie , in making vs censure other men , which out of an honest heart , and in obedience to Gods Commandements , are careful to performe holy duties vnto him in a due manner , and to mourne and shunne the sinfull corruptions of the time , yet because they will not run with vs in the same couetous courses wee walke in , we are ready to speak euill of them , and brand them with names of reproach .

8. Riches depriue vs of our Iudgment , in making vs beleeue they are good and excellent , Psal. 4. 6. permanent and durable , Prou. 27. 24. when as indeed they are neither good , 1 Tim. 6. 10. But the loue of them is the roote of all euill : nor durable , Pro. 23. 5. For they remaine not alwayes ; neither are they our owne , but lent vs to be imployed in our Masters seruice , Luke 16. 12.

9. They deceiue vs of the meanes of getting them , which the most thinke to bee their Pro. 1. 13. Iam. 4. 13. Deut. 8. 18 owne endeauours , When as indeed they are Gods blessing , which giueth vs power to get wealth .

10. They deceiue vs in our practice and resolution , vsing Pro. 1. 13. many times vnlawfull meanes to get them . Againe on the other side , as they hinder vs in in the practice of piety , so also they adde fuell to our corruptions , and make vs ready to fall into any kinde of sinne whatsoeuer .

If riches then bee so vnprofitable , and so full of deceit , and so vnable to doe vs good for ●●r soules and our bodies . Then learne to esteeme them not as they are in outward shew full of glory and estimation , but value them according to the account GOD makes of them , which cals them vncertaine shadowes , 1 Tim. 6. 19 Psa. 39. 6. & vaine shewes , & esteems them as nothing , or as good as nothing , For they will flie away Pro. 23. 5. when wee haue most need of them .

2. Iudge them not by present Psal. 37. 35 , 36. Ezek. 7. 19 estate , but by tryall ; see what rich men haue found in them , sicknesse , terrour of conscience , calamities , feares , and great perplexitie , when they should doe them most good ; and though they haue promised much peace to themselues Pro. 11. 4. in they enioyment of them , yet we see the are disappointed of their hopes , and so are forced to spend their dayes in sorrow and O munde immunde tu multa promutis ; et pau●a reddis , imo sic fallax es , et defectuosus , vt quos hic tu diuitijs extollas , in fine nudos demittas . discontent . They are very fitly compared by our Sauiour vnto thornes , for as thornes doe prick and pierce those that touch them , so doe riches prick and pierce the heart of those which rest vpon them ; and as thornes do stop vp the common pathes , and hinder the growth of corn : so doe riches stop vp the way to the kingdome of heauen ; and as thornes hinder the growth of corne , so riches hinder the spirituall growth of grace , that it cannot thriue in such thorny ground : which made our Sauiour say , A rich man can hardly be saued .

Leaue off therefore , ô thou rich man , and doe not thinke that the abundance of these worldly things can make thee happy . They purchase not a crowne to dignifie thee , but thornes to choake thee ; for can that make a man happy , which makes him hatefull to his Creator ? which doth not better him in the maine things wherin the excellency of a Christian consists ? Which make him neuer the better to GOD-ward , or himselfe , nor of more account in the godlies estimation ? Therfore brethren as you loue your soules , take heede how you set your affections vpon these worldly things , you may haue them in your hands as stewards to distribute them to good vses , but not to treasure them vp in your hearts . Psal. 62. 2.

Q. But may some say , Ifriches are so vnable to profit vs , Whether Riches are of any vse . and are so dangerous in their vse , then what are they good for ? are they of no worth ? may not rich men bee saued as well as other ? if they may not , then wee were best cast away our riches ? Vnto which I answere , that such is the malice of Sathan , that hee is readie to bring vs from one extreame vnto another , and so eatch the simple , either by adoring riches on the right hand , or casting them downe by their abuse on the left , thereby making vnstable Christians to hate , & despise the gifts of God , as vnlawfull to be vsed ; by which meanes hee hath deluded many , insomuch that they haue not onely condemned the vse of riches , & perswaded others to doe the like , but haue chosen and embraced voluntary pouerty , as we may reade in histories . Crates a wise heathen , and Philosopher at Thebes , finding his riches did hinder him in his study at Athens , cast a great part of it into the Sea , saying , I will drown Ego mergam te p●ius . quam tu mergas me . Hieron . ad Paulmum . thee , rather then thou shouldest drowne mee ; whose practice S. Hierome in one of his Epistles seemes to approue , debasing riches and extolling pouertie , in whose steps the Papists at this day tread , thinking it to bee the onely way to please God , which made many of the Champions of their Church to set their wits Bellar de monach . c. 7. & 39. Rhem. annot. in Mat. 19. ver 9. vpon the naile to support and vphold their vow of voluntary pouerty : equalling their votaries to the Seraphins , and if it were possible , to aduance them aboue the throne of the Angels . But wee are to know , that riches in themselues are the good blessings of God , and may bee vsed and possessed of the godly vnto very good purposes , although they be abused by the wicked vnto their perdition , For the fault ( saith S. Gregorie ) Greg. mor. l. 9. c. 28. Crimen non est in rebus sed in vsu age●●is . is not in themselues , but in them that vse them . Which saying doth sort well with that of the Scripture , Vnto the cleane all things are cleane . And S. Ambrose Dis●ant non in facultatibus crimen haerere , sed in ijs qui vti nesciunt in Luc. 9. saith , The fault is not in riches , but in the ignorance of them that haue them , not vsing them aright ; Therefore let no man reiect riches , because some abuse them to sinne . For riches and wealth to a good man are very comfortable , and good blessings , by reason he hath great meanes to doe good , but to a bad man they are the cause of much euil , because they minister more matter to his sinfull desire . A man may warme him by a fire , yet not burne himselfe in it ; so a rich man may moderately vse his riches , and yet not hedge vp his way to happinesse : take away the abuse , and the vse of them is very good . It is not riches that Christ and Paul condemne , but the inordinate loue of them . They are called in Scripture not onely gifts , but benefits and rewards , which God Deut. 2. 8. promised to bestow vpon them that serue him . Therefore it is said , God gaue Iob his wealth , Iob 1. 21. c. 42. 10. and the Israelites their Corne , Wine , and oyle , and multiplied Hos. 2. 8. their siluer and gold : hence they are called by the wisest of men , the blessings of the Lord , and promised Pro. 10. 22. that they shall bee in his house that feareth the Lord. Ps. 112. 1 , 3. And hee hath bestowed this blessing vpon many of his Children , as vpon Abraham , Isaac , Iacob , Salomon , that they might bee the better enabled to performe holy duties . Therefore wee may lawfully pray for them , if wee propose right ends to glorifie God with them , and benefit his Church , ( yet wee must submit our wills vnto Gods Will ) and that wee may so liue , that wee may not bee chargeable to others , but prouide for our selues and Children , according to our seuerall places and conditions , for if there bee any that prouideth no● 1 Tim. 5. 8. for his owne , especially for those of his owne house , such an one is worse then an Infidell , and hath denied the faith . As wee must doe good vnto all , so especially to Gal. 6. 10. them that are most neare and dear vnto vs ; Ioseph sent meat to Gen. 43. 34 all his Brethren , both according to the flesh , and according to the faith , but Beniamins Messe was fiue times as much as the rest of his brethren , because hee loued him best : so the care that wee should shew to our owne family should bee fiue times greater then for any body else , for whom should a man loue better then his wife and Children . When the famine was in Samaria , the women cryed 2 Kin. 6. 35. vnto the King with their Children in their armes , saying , Helpe O King , else wee perish for want of bread . Now euery man in his owne family is a King , whose office is not onely to make lawes , but also to prouide necessaries for his subiects , that they may liue in peace and quietnesse . Therfore when want commeth into the family , whither shall the Wife goe , but to her Husband , and the children , but to their father ? Now if husbands bee carelesse to prouide for their Wiues , Fathers for their Children , what a lamentable cry will it be when they are in want ? when the Wife shall crie , Husband giue vs bread , or else we die ? and Children cry , and say , Father giue vs bread , or else wee starve ? Now in this case what wil the carelesse Husband say to his deare Wife ? or the improuident Father to his poore Children ? he cannot say perhaps as the King said to the woman of Samaria , Seeing the 2 Kin. 6. 27. Lord doth not helpe , how can I ? when as the fault is in himselfe , which hath pulled this misery vpon himselfe by his owne indiscretion , and idle carriage in the course of his calling . The good huswife is described by her carefulnesse , not onely to prouide necessaries for her husband and Children , but also for the maintenance of her whole family which depended vpon Pro. 31. 15. her ; and this care of necessaries must not onely be for time present , but also for the time to come . For parents are bound to prouide , and to lay vp for their 2 Cor. 12. 14. Children . Therfore Salomon describing a godly man , sayes , He shall Pro. 13. 22. giue an inheritance to his childrens children . Therefore as it is the duty of a good man to take care for his own : so also that he may bee able to relieue the poore ; for it is a more blessed thing to Act. 20. 35. giue then to receiue : And our blessed Lord teacheth vs to pray for our dayly bread ; now what we desire in our prayers wee may labour for in our practice : and as wee must seeke the Kingdome of GOD in the first place , so in the second place wee may lawfully seeke for the things of this world , that we may bee able to Rom. 13. 7. giue vnto Caesar the things which are Caesars , and tribute to whom tribute belongeth , and be able to bring vp our Children in learding , wherby they may become seruiceable to the Church and Common wealth . In these respects we may desire riches , if God see them good for vs , that we may honor him with them , and become seruiceable to his Church ; and if hee doe blesse vs with riches , we are to esteeme them as pledges of his loue , and to manifest our thankefulnesse by obedience to his Commandements , by walking humbly in our liues and conuersations , both towards GOD and men . For riches are good , and the blessings of God . Therfore woe vnto them that make them the instruments of damnation vnto themselues , by not vsing them to his glory , which gaue them , but by abusing them to serue their owne lusts : as the Israelites of old , Which sate down 1 Cor. 10. 7 Ex. 32. 6. to eate and drinke , and rose vp againe to play . But howsoeuer though they are good in themselues , as they are the blessings of God , yet we must take heed we doe not ouer-value them in our iudgement , and gripe them hard and close in our hands , they are thornes ; and thornes , are dangerous if they bee not carefully handled , therefore let vs account them good seruants , but bad masters , no better then drosse and dung in respect of Christ : for vnlesse God blesse & sanctifie them to vs , they wil doe vs little good .

Let vs therefore thrust them out from harbouring in our hearts , and make them seruants to follow and obey vs , and not lords to rule ouer vs . And if we want their company , not to vse any vnlawfull means for the obtaining of them ; but still to esteeme them base in comparison of grace , and the meanes of our saluation , and to be content rather to lose than then the least degree of grace . Money is but as drugs , & as a lenatiue oyntment to mitigate & asswage the swellings & diseases of the body ; they cannot remoue the Carbuncle or disease , they may mitigate the paine a while , but the roote remaines still ; so though they are good blessings , yet they are not absolutely good , they are but the blessings of Gods left hand , & common : as well the blessings of Esau , as Iacob , no man can know loue or hatred by them , and are more freely bestowed vpon the wicked , then vpon the godly . Esau flourished in state and honour , with foure hundred seruingmen at his heeles , when Iacob was faine to creep & crouch to him with termes of honour in his mouth to gaine his fauour . Pharaoh in Maiesty and honour dominered ouer Gods people , while Moses and Aaron the beloued of the Lord , are humble petitioners vnto him , for the peoples libertie . The Scribes and Pharisees like great Rabbins sate in Moses Chaire , when Christ and his Disciples , are scorned and contemned as base persons ; & when Christ had not a place to put his head in , then Herod had his pallace , and places of delight . Esau and Ismael spent their time in pleasures , while Isaac and Iacob spend their time in painfull labours . Diues was clothed in purple , and fared deliciously euery day , when Lazarus the beloued of the Lord was pinched with hunger , and pained with soares . Riches are such vnto a man , as a man is vnto himselfe , a good man is not the worse for Diuiti● sunt vt illius animus est qui ea possides , qui bene vtiscit ea bona sunt illi , qui non rectè vtitur mala . Ter. in Heaut . Diuiti● dantur benis vt ne putentur mal● , malis ne put●ntur bona , multis ne putentur magna . Aug. in Hag. Ille qui non habet , nē ambiat : qui habet non superbiat . Aug. in Psal. 62. the want of them , nor a wicked man the better for the enioying of them , as rich men are not to be esteemed lesse in the fauour of GOD for their riches , if they vse them well , so godly poore men are not to be despised for their pouertie . GOD therefore , as a wise disposer of them , giues them to the godly , lest they might be thought euil things , hee giues them to the wicked also , lest they might bee thought good things , hee giues them vnto many , lest they should bee thought great blessings ; therefore he that hath not these worldly blessings , let him not couetously gapeafter them , and he that hath them , let him not be proud of them ; For what is a man profited if he gaine the whole world , and lose his soule .

Vse 1 Are riches so vnprofitable , and so vnable to doe vs good for our bodies or soules without Gods blessing vpon them , then this may serue to check the vaine conceit of manie , which thinke themselues happy , because their Corne , Wine , and Oyle abounds , although they haue many times purchased them at hard rates . Examine then thy conscience how thou hast got thy siluer : whether by Gods blessing vpon thy honest labours , or else by cruelty , fraud , vsury , or the like : if thou hast , then timely make restitution to the owners , repent thee of thy vnrighteous dealing , or else one day or other thou shalt finde that this base pelfe will be as troublesome to thee as euer it was to Achan , Iudas , or the like ; For hee that getteth riches , Ier. 17. 11. & not by right , shall leaue them in the midst of his dayes , and at his end shall bee a foole . If thou hast got thy riches squarely and with a good Conscience , take heed they bee not as a logge in thy way to hinder thee of thy happinesse , for we cannot serue God and riches ; He will not suffer 1 Sam. 3. 2. one Altar to serue for himselfe and Dagon too , though the Philistins vsed great labour to bring it to passe ; So God will not endure to haue the Idoll of Mammon , which worldlings adore , to lodge in that heart which he hath reserued for himselfe , and which doth so much dishonour him in his truth , mercy , and prouidence , and doth so much mischiefe vnto his children , for while it delighteth the eyes , & Occulos delectat , aures demulcet , sed mentem inquinat . Amb. de Cain & Abel cap. 5. tickleth the eares , it makes an incision into the soule . Wee may , as I said before , in some measure bee carefull for the things of this life , but wee must take heed we be not ouer-careful , which many times is accompanied with distrust in Gods prouidence ; as if times , seasons , and meanes were not in his hands , and as if hee were not able to giue successe to our labours , vnlesse wee torment and vexe our selues , and neglect his seruice to take care of our owne . But of this we shall haue fitter occasion to speake of in another place .

Vse 2 Are riches so vnable to profit , and so deceitfull ? then this serues to discouer the corruptions of our times , which out of a loue which they beare to Hunc ●abe beatum , non quem vulgus voc●t , sed cui omne bonum in animo est . Seneca . this base earth , doe so magnifie it , as to account wicked men happy , though they be branded with as many vitious qualities , as euer was Commodus , Nero , Caligula , and Heliogabolus ; For money will make a stigmaticall Thraso , fex populi , the verie scumme of the people , to be esteemed , though hee haue nothing to commend him but his Coyn , which perhaps his father or himselfe hath got with bribery , vsury , or other vnlawfull practises : by which meanes hee hath leaped to preferment , and so by his golden couer he hides a masse of ill and stinking humors . Which made a leud fellow once say , If my Father were a hangman , and my mother a Harlot , and my selfe no better , yet if I haue money , I am liked well enough , and am neuer branded with their misdeedes ; for there is no vice that wealth doth not smother : If a rich man be as proud as Tarquin , as cruell as Nero , as churlish as Nabal , and Timon , and as couetous as Diues , yet all these vices are couered with a golden mantle . So that Auri sacra fames quid non ? What cannot Gold bring to passe ? It can dimne the sight , put spirit into a Coward , and gaine estimation of the world . If proud Herod doe but make an Oration in his fine Robes , the people will admire him , & thinke he is a god . The rude multitude looke at nothing but the outward picture , which makes them many times erre in their iudgement , and extoll an ignorant asse for his gay coat , and Crownes in his Purse , whereby it comes to passe that great places are possest of men of slender iudgement , which haue not one dramme of worthinesse to commend them , but wealth & worldly fame : though such be aduanced by the courtesie of wise men , & simplicitie of fooles , yet let them not flatter themselues , for they are not more honourable in the sight of God , which iudges not according to the outward appearance , nor any whit the more esteemed of the godly . So on the contrary , such is the blinde worlds iudgement , that if a man bee as prudent as Cato , as iust as Manlius , and as magnanimous as Scipio , neuer so honest , wise , temperate , and neuer so beautified with vertue , yet Non facilè emergunt , quorum virtutibus obslat res angusta domi . Sub sordido pallio latet aliquando sapientia . if he be a poore man , though he haue great wisdome , and many excellent parts , Si res angusta domi , if Coyne bee wanting , hee is despised and reiected , and if hee haue neither coine nor friends , he is like to haue co●d entertainment , and no more regarded then an vnwelcome guest , for

Si nihil attuleris ibis Homere for as , If empty handed thou appeare , No welcome ghest thou canst bee here .

Money is the sinewes , blood , and soule of a man , for vnlesse the purse bee well linde with crownes , neither Science , Art , nor honesty is auaileable to aduance to dignitie : So that a man is neuer thought wise and learned vnlesse he be rich , and though hee speake well , and to the purpose , yet as the Poet saith ; Rara tenui facundia panno , A Satyr 7. Dum pauper loquitur , tunc barbarus esse videtur poore mans speech is seldome pleasant , and wisdome vnder a patched coate seldome Canonicall : But let these poore wormes know , though they be despised of the world , yet there is a GOD that iudgeth the earth , and will come quickly and bring his reward with him , to giue vnto euery one as Reu. 12. 12 his workes shall be . Therefore let not this neglect of respect dismay the vertuous and wel-deseruing , though they haue no regard in the world , yet wisedome shall be iustified of her Children , and their owne work shall praise them , yea their very enemies shall bee forced to acknowledge their vertues . Though the Iewes did labour by all meanes to bury the glory of our Sauiour , and the vertues of his Disciples vnder disgrace , yet for all this their enemies were forced to acknowledge their innocency , and iustifie them against the faces of their enemies : Therefore wee read that Metellus Macedonicus praised Scipio for his vertues , and wept for him at his death , though he were his mortall foe ; for no man , though hee bee neuer so enuious can take that from him which vertue hath merited , If in this life onely 1 Cor , 15. 19. we had our hope , we were of all men most miserable . But let the poore despised comfort themselues , though they sow in teares , yet they shall reape in ioy : For mans felicity is not in riches , they are gotten with paine , kept with care , and lost with griefe ; Then what is a man profited if he gaine the whole world ?

This base esteeme of the godly poore doth shake the feeble Conscience of many weake ones , when they behold diuers good men stored with many good parts , yet in regard of their pouerty are made the scorne of the world : Let such know , mans happines doth not consist in this world , but in the world to come , where they shall shine as the Starres in the firmament , whereas those which haue had their portion in this life shall bee turned into hell .

Vse 3 If the world cannot helpe nor profit vs in life nor death , Then let it be our wisedome to seeke for that which may , and Psal. 32. 1. 1 Tim. 6. 6 that is , For the free pardon of our sinnes in Christ , And to be truely godly , which is the chiefest gaine . The righteousnesse of Phil. 3. 9. Christ , which is the portion of the Saints , A holy conuersation Phil. 2. 15. and a good Conscience in all things , which is a pledge of the true ioy wee shall haue in heauen ; 2 Cor. 1. 12 For all other ioyes are vaine , which haue not grace for the foundation . Labour then to haue GOD reconciled vnto thee ; And to bee at one with him : And if thou feare him thou shalt want nothing that is good . Wouldest thou haue riches ? then feare the Lord , and Psal. 112. 3. then wealth shall be in thy house . Wouldest thou haue true gain ? Christ shall bee vnto thee in life Phil. 1. 2. and death aduantage . Desirest thou saluation ? It is he that shall Mat. 1. 21. saue his people from their sinnes . The comforts of the world may leaue the vngodly , But the consolations Iohn 16. 21 of the godly are as wels of liuing water , their ioyes shall neuer bee taken from them . And they Ps. 119. 165 that loue the Lord shall haue great prosperitie ; For the Lord taketh delight Psal. 35. 27. in the prosperity of his seruants . This should teach vs then to prize grace and the feare of the Lord according to their due worth , They are better then Gold Psa. 19. 10. yea then the fine Gold .

If outward things in their lawfull vse be so base and vnable to doe vs good , how filthy and vile are they in their sinfull abuse ? And how excellent then is the Lord Iesus ? And how ought wee to prize his loue to vs , that when Gold and siluer could doe vs no good , then he bought vs for a price , euen the 1 Cor. 6. 20 greatest price that any one could pay ? For what can bee more costly then blood ? or what Isay 53. Rom. 5. 10. more deare then life ? Yet when we were his enemies he powred out his blood to reconcile vs to God . How ought we then to loue , feare and obey him ? For it is not the riches of Craesus , the triumphs of Caesar , the conquest of Alexander , nor any worldly pompe can profit vs , and make vs happy . Though some among the Romanes , and some among the Grecians were so aduanced to outward felicitie , that their Painters did picture them with Townes and cities gliding into Plutarch . their nets while they were asleepe , as Plutarch reports ; Yet what are these without Christ ? they cannot bee reduced to any of the beatitudes . The fairest colours are not seene in the darke , and without light haue no pleasant shew ; So are the most specious blessings of the world : take away CHRIST the light of the world , and where is their glory and comfort ? They are but drosse and dung Phil. 3. 8. without him , full of obscurity and dishonour . Labour I say to get thee an inheritance among the Saints , & the comfort of Gods Spirit , and to let the Word of GOD dwell plentiously in thee . This is the true riches , this wealth is permanent , and will bee a comfort vnto vs in our troubles , sicknesse , and houre of death , when rich worldlings will be at their wits end . If God blesse vs with riches , let vs pray for wisedome to vse them aright . Pray first for goodnesse , and then in the second place for goods : Else they will not become good vnto vs , vntill grace season them and they be sanctified vnto vs ; And then vse them for necessitie , as men doe knaues and theeues , which they know will bee ready to cozen , or steale away something from them : So let vs watch ouer our riches , lest they steale away our hearts from godlinesse ; dull and dead our affections vnto holy and religious duties ; or hinder vs in our spirituall voyage to the Land of Canaan , or split our earthly vessels , vpon the craggie Rocks of presumption , or carnall security . Thus if wee watch ouer our hearts , our riches shall not be our ruine .

Vse 4 Seeing riches are so vnable to profit vs ; Then be exhorted in the last place to cast away couetousnesse , and let euery man bee content with his owne estate ; And not repine against Gods prouidence : thereby wee shall shew our selues vnthankfull for mercies receiued , because we doe not abound in the things of the world as others doe . But let vs wisely consider with our selues , not so much what others haue , as what is fit for vs to haue , and what wee haue deserued at Gods hands , that he should preferre vs before others . Why should wee desire more , when as wee haue already more then we deserue ? The consideration hereof should teach the Children God , as to bee content with their owne portion , so not to enuy the prosperity of the wicked , because God giues them a larger allowance ; shall our eye bee euill because his is good ? If we haue food and rayment , let vs 1 Tim ▪ 6. 8 be therewith content ; And if God giue vs store of these earthly things , take we heed wee doe not set our hearts vpon them . Then wee shall bee willing to leaue them when God cals for them ▪ and when they take wings and flie away , we shall looke after them with a quiet minde , as Iob 31. 25. 1. 21. Blessed is that pouerty which vnites our hearts to God . Iob did , because he did not set his heart vpon his riches when his substance was great : therefore he was not grieued when they were taken away ; but in his greatest losses praises the Lord , hauing learned patience , and contentednesse , as well when he wanted , as when hee abounded . If God haue giuen vs the comforts of his Spirit , & the assurance of saluation ; then let vs learne to bee dieted by him , which knowes how ready we are to surfeit vpon these vnwholesome viands , which produce such obnoxious humours ; And let vs know that what wee want in earth , shall be supplyed in heauen : The Lord will not suffer vs to want those things , which in his wisdome he knows to be fit for vs . Therefore Dauid saith , Nothing is wanting to them Ps. 34. 9. 10 that feare him , for the Lord forsaketh not his Saints , they shall bee preserued for euermore . Therefore psa. 37. 28. let vs labour to be content with any estate which God hath chalked out for vs by his prouidence .

But alas , what a lamentable thing it is to see many which professe themselues the Children of God , to be so worldly minded , that if things goe not according to their minde , they will be ready to cal the truth of Gods prouidence in question , as appeares by their distrustfull 2 Kin. 6. 33. speeches ▪ as if they were borne for no other end , then to bee bond-slaues to the world . And so by cumbering their mindes with the cares thereof , which are in their owne nature so heauy a loade , that they hinder them in the pursuit of blessednesse . What a burden of torments doth the couetous desire bring with it ! a disease like to the dropsie , the more it hath the more it would ; Alway thirsty , as the Serpent Dipsas , which will neuer bee satisfied till it burst . If a couetous man might haue his desire , and Mydas Aurum cuncta pr●ecor fiant , quae c●rpore tangam . Palin . in Tau . wish were now to bee obtained ; the couetous man would haue the deuill & all ; and thus by this meanes he would wrap himself in all misery , by neglecting his soules health .

Brethren , what , were you borne to bee drudges to the world , and so to spend your dayes in seruitude ? No , no , you were born to be the Lords free men , and to serue him with ioy and gladnesse , and not to be slaues to your riches . Salomon leuied tribute vpon bondmen and Vassailes , and not vpon the Israelites the Lords owne people . So let the world leuy her bond-seruice vpon the spirituall Amorites Hittites , I meane vpon earth-wormes , Vsurers , and the like ; Let them be her drudges , and not the true Israel of God , which haue him for their Shepherd which will take Psal. 23. 5. care they shall want nothing . Therefore let vs cast our care vpon God , and make our request knowne vnto him , which is able to helpe vs , and will not faile vs , nor sorsake vs : If God feed the Rauens , shall we think he will let vs and our children want ? And if we doe want any necessary thing , then let vs examine our hearts what may bee the cause ; haue we serued God as we ought , and depended vpon his prouidence ? if we haue failed in any part , how shall we thinke that he will take care of vs ? Let vs repent for our negligence herein , and humble our soules vnder the hand of God , and be content to endure hardnesse and scarcitie , because we haue sinned against our Maker , and haue valued these trifles aboue the glory of God , and our owne saluation . Learne we then to bee content with our estates and conditions , and to praise God ; and if hee giue vs nothing but bread , or feed vs with scarcitie , yet let vs know he deales more freely with vs , then hee hath done with many ( which haue better deserued them then wee ) that haue eate the bread of care , and quenched their thirst with the water of affliction ; Let vs remember Exiguum natura desiderat . nature is content with a little . Food & Rayment was as much as Iacob desired , & Agur craued Gen. 28. 20. Pro. 30. 1 Tim. 6. 8. but food conuenient , which if God grant vs , we ought to be content , & not to seek after great things here , seeing we must leaue them when we die : And if the body bee not dieted with moderation it will proue a stubborne seruant to the soule , making it fit for nothing but thorny cogitations , which are the greatest enemies to grace , or good exercises . The wise heathen could teach vs moderations in these Si ad naturam viuis , nunquam eris pauper , si ad opinionem , nunquam diue● Epist. 161. What the wise heathen thought of riches . things . Seneca that Christian Ethnick , as Erasmus stiles him , hath a witty saying of Epicurus , If thou liuest ( saith he ) according to nature , thou shalt neuer bee poore ; but if according to opinion , thou shalt neuer be rich . They feared lest these earthly things would steale away their hearts from their studies in Philosophie , therefore they despised these base and mundane trifles . Annacreon hauing a huge masse of money sent him by Policrates , could neuer rest till he was rid of it againe : therefore he sent it backe againe , saying , That he neuer liued in such feare as hee did while he had the money in his house . Diogenes refused all , and craued nothing but the benefit of the Sunne which Alexander Quintus Curtius in the life of Alexander . kept from him , by standing betweene him and it . And when newes was brought vnto Zeno and certaine other , that their Ships , Goods , and Merchandize were lost , they reioyced , because it was a cause to make them apply themselues to their studies , which yeelded them farre greater content . Philoxenes hauing purchased a farme , whereby hee might liue the better at ease , quitted it againe , and returned to Athens , saying , These goods shall not lose mee , but I them . Therefore Seneca writing to a friend of his , said , that if he had not lost his riches , it might be , they might haue lost him : Which made Aristides , Curius , and many other to liue in poore conditions . If heathen men by natures light learned such contentment , what a shame is it for vs which haue the word of God for our light , yet to be so carking and caring for the things of this life ? For if Gold and Siluer , were sent vs , wee should hardly find a man that would send it back againe , for , Quis nisi mentis inops oblatum