MORBUS EPIDEMICUS, OR THE CHURLES SICKNESS.  
IN A SERMON Preached before the judges of the Assizes.  
BY T. P.  1. TIM. 6.10. 
The desire of money is the root of all evil, which while some lusted after, they erred from the faith, and pierced themselves through with many sorrows.  
LONDON, Imprinted by Thomas Creed for Arthur johnson, and are to be sold at his shop in Paul's Churchyard, at the White Horse, near the great North door of Paul's. 1615.   

TO MY NOBLE AND worthy Patron, Sir Thomas Beaumont Knight, of Coleorton, in the County of Leicester.  
NOble Sir, I shall need (I hope) neither long-winded Periods, nor circlings and traversing to discover, how much I am in duty for ever engaged to you: since it's apparent enough that my whole maintenance hitherto hath been from you alone, nor thereby to draw you to think that I mean as I speak: which I am already fully persuaded you do. Let it suffice then, that I protest, there was no other motive or inducement of publishing this Sermon, but only a desire the world should take notice, that if I could do any thing, it should be to you principally directed. God knows I am far from thinking any thing in this worth a good thought, it being a thing fashioned and begotten in the extremity of my sickness (and so will seem I know to all of sound judgement) and in the minority and infancy of my studies in Divinity: yet it is by just title yours, whose I was then, and am still, and for Whose service it was then delivered. And I trust you are able to quit me from any piece of pride or ostentation in this matter: So that all my ambition in this publication is (next Gods glory) to please you, who perchance in not assenting to their opinion, do many times afford me the commendation, whereof I confess myself altogether unworthy, unless it deserve any praise, that I am, and ever will be a faithful honourer of you, and your Noble Lady, beseeching the highest not to take his blessings from you, nor from your children after you.  
THOMAS PESTLE.   

MORBUS EPIDEMICUS, OR The churls Sickness.  ECCLESIASTES 5.12. 
There is an evil sickness I have seen under the Sun.  
A Reverend opinion (Right Honourable, Right Worshipful, and beloved in our Lord and Saviour jesus Christ) is exacted fiem us in regard of the Author of these words. 'tis a King that speaks, a wise, apreaching King, King Solomon the Preacher. Nay, lo! a greater, a wiser than Solomon is here: He was a wise King; the wisest; had a wise Spirit given him of God. Here's the King, the spirit the God of wisdom himself. Solomon only, the Penman, who winged with this heavenly spirit, did oversoare and escape the vain things which are done under the Sun: One of which he here entreats of, and calls it Nalum Infirmum, a sick illness, or an evil sickness. There's an evil sickness I have seen under the Sun.  
This Text hath two parts: First, an Assertion, There's an evil sickness. Secondly, a Probation, or evidence, and that's double: First, I have seen't (says Solomon) Secondly, the place where. Under the Sun. The Assertion is a Description of Covetousness, It's an evil; it's a sickness, and ti's an evil sickness.  
Covetousness (sayeth Austin) is in all things, in every desire, as of honour, knowledge, etc. and so is termed the root of all evil: but more strictly taken, 'tis defined by the three causes: First, the formal, an immoderate desire; 2. the material riches; 3. the efficient, a diffidency or distrust in God's providence. Which vice (says the Philosopher) consists especially in three things. 1. An over-earnest, and covetous desire of getting. 2. A griping and over-careful keeping. 3. baseness and beastliness in dispensing. Now though Solomon speak principally of one, or mixedly of two of these; namely, the anguishing Now though Solomon speak principally of one, or mixedly of two of these; namely, the anguishing and torturing of the covetous soul, receiving no joy in the enjoying of his wealth, no quiet or contentment, but on the contrary is hurt and endamaged. For so it follows in the verse. I have seen an evil sickness, to wit, Riches reserved to the owners thereof, for their evil. Yet since he speaks in the 15. verse, against this vain desire in general, and calls it there by the same name, Anovill sickness: Therefore I purpose to discourse of the words, as a general description of this sin. And indeed I may discourse and handle it at my pleasure, but to small purpose. For what should this assembly hear of covetousness? Is this a fit Text for the Assizes? I might have kept this Sermon for the City, among Tradesmen and Usurers: But I will rest a while, and show you the fitness of such a Theme for this time, place, and persons.  
First then I must entreat you to understand and remember (Right Honourable and Christian audience) that Covetousness, as it is an immoderate desire of riches, in the interior affections of the soul; so it's opposed to liberality; but as it imports an exorbitant and unmeet acception, and keeping up of money: so ti's contrary to justice, and in that regard not unfit for the time. Again, because this sin is a superfluous love of having riches; it exceeds in two things. First, 'tis excessive in retaining: and on this part arises hence an obduration and hardness of heart against mercy, when a man turns clemency into vengeance, and is not relievefull to the poor: Secondly, it exceeds in taking, and so it falls two ways into consideration; either as it is in the affection, and so thence arises anguish, and disquietness, superfluous cares and busy distraction. 2. or as it is in the effect: and thus whiles it covets other men's goods: it uses sometimes force, which belongs to violence; and sometimes craft, which craft if it be committed in any business, then as it respects the things themselves, it is deceit, but as it concerns the persons, 'tis betraying as in judas. But be the craft used in word only, then 'tis cozenage in a simple and bare word: and if an oath be added, periuty. And all these (says Gregory) are the spawn and brood of Covetousness.  
Now we all know, that these vermin, this generation of Vipers, will be very busy at every Assizes, violence and oppression, crafty deceit, and cozenage, betraying & perjury. Which being true, I fear me, the cursed dam will likewise find a room amongst us. Especially, if we call to mind, that Encomion of Basil concerning this sin, which is (says he) the mother and mistress of all sin and mischief, which commits sacrilege, theft and rapine; makes wars and slaughters, sells and buys by Simony: asks and receives wickedly, does commerce and take usury unjustly; dealing falsely by craft and cozenage; dissolves covenants, and violates lates oaths, corrupts testimonies, & perverts judgement. And to come to examine the present times. What's now the reason, that almost half the world is turned Inclosers, Usurers or Banqueroutes, that the common gaols have more poor debtors, then desperate felons? What's the fountain of so many suits and lawcases, but only this evil? Men are sick of Covetousness. Achah would have Naboths' vineyard. What makes so many perjuries and false accusations, but Covetousness? In any wrong done to our soul or body, by wounds, by disgrace, or infamy; we can many times put up, and be quiet, but the least private endamagement is enough to set us together by the ears. It our wealth be impaired but the value of nine pence, oh then our freehold is touched: it will bear an action, let him look to it. If once Meum and Tuum (sayeth one) any wrangle for private profit, be on foot, than we presently bustle, we ride, run, crouch, kneel, use the cap, the bar, the tongue, the sword. Then the young son inquires of his old father's years, and sends out Form-dons after his death, quarrels with his mother's jointure, threatens his brothers with an entail, and upon question of Assets abridges his sister's portions. And therefore it so sits the time, that if with old Latimer I should cry nothing but Beware of covetousness, Beware of Covetousness, it would (peradventure) prove a sufficient preservative against this poison, which Saint Paul calls: radicent, the root of all evil: and Solomon here, an evil sickness.  
The first part of which Text is (as I told you) a description of Covetousness; and the first part of the Description is, It's an Evil I.  
Evil properly taken (sayeth the School) and by itself, is not any thing created or existing, but signifies a mere absence of that good which should be present, and is opposed to good privatively, not positively; and as in Philosophy 'tis double, Natural and Moral: So in Divinity there is Malum Culpae, and Malum Sp●●●, an evil, which is sin, & an evil which is a punishment for sin. And in both these kinds we shall find this sin to be an evil. First, it's an evil of sin; a sinful evil, an evil full of sin: nothing more sinful. Anaro nihil scelestius, nihil iniquius quam amare pecc●tiam, Ecclus. 2. 'tis the root, the element, the Metropolis of all sins. All other, as Bribery, Simony, Usury, Extortion, Deceit, lies, Oaths are (sayeth one) Factor for this, and serve as Porters to fetch and bring her living in. A sin first against God, therefore for bidden to the chief men, Levit. 17.17. For the covetous man despises him: He blesseth himself, and contemneth the Lord, Psal. 10.3. He makes gold his hope, and the wedge of gold his confidence. 'tis flat and plain Idolatry, Ephes. 5. preferring his coin before God, as the Gadarenes did their swine before Christ: For he holds it his creator, thinking himself made and undone by it, and his Redeemer and preserver from depth and danger, and differs from the Idalat●r in this, that where he hath but one Image, the covetous man hath many Maumets.  
A sin secondly, against our neighbours, Venenum charitatis (sayeth Austirte) the poison of charity, doing injury to so many as he is able to relieve: making men murderers, liars and thieves: Marderers: They lay wait for blood, and lie privily for their lives; such are the ways of every one that's greedy of gain, Proverb. 1.18. And in Isaiah, 32.6. The niggard will speak of niggardness, and his heart will work iniquity, to do wickedly, and speak falsely against the Lord, (there he is a liar) to make empty the hungry soul, and cause the drink of the thirsty to fail: there he is a thief.  
A sin even against common honesty, against friendship, severing very brethren: Luk. 13. A sin which as it makes a man monstrous, with such an heart as no man hath, without a bottom: so it is monstrous in itself, unnatural, infinite. Monstrum horrendum ingens, cui lumen ademptum; wanting the light of reason, and natural understanding, which sin if it may admit comparison with any natural things; they must be either the two outrageous elements (for so 'tis violent as fire, seeding on the subjecteth matter, and at once embracing another; & furious as water, bearing down all before it like a torrent, or a water-wracke) or else it may be equalled with the devouring Harpies, and birds of prey, that are cruel to all, and therefore affect and select solitary and unfrequented places.  
I hast of all it is an evil that makes a man every beast's fellow, nay, the worst beasts companion: for he is an horseleech (sayeth Solomon) crying, still give give; a Moldewarpe, black by his wickedness, blind in his ignorance, and so many possessions, so many Molehills, in which he buries himself by perpetual anguishing and torturing his own soul. Like an Hog (sayeth Prudentius) ever rooting, never doing good till he die: and as the Hog sends one acorn down his stomach, chewes an other, and greedily snatcheth at a third: so this Hogge-mans' hunger is insatiable. Like a Dog (sayeth Seneca) that what ever is cast unto him, chops it in whole, and stands gaping for the next.  
Thus you see it is Malum culpae, and evil of sin, a sin impious, uncharitable, dishonest, bloody, thievish, lying an unnatural, monstrous and beastly evil. And not only thus is it an evil of sin, but it is also Malum poenae, an evil punishment for sin: In sese armatus furor: for it is a sin against a man's self, his own soul and body. His soul, so sayeth Austin, Amor terrenorum, viscus spiritualium pennarum: The excessive love of earthly things is the bird-lime of a man's spiritual feathers, lyming and entangling both the soul's wings, her understanding, and her will; and is therefore noted to be a spiritual evil, Mark. 7.23. coming from within, and defiling a man, always breeding and begetting a swarm and Hydra, & wheel of cares in his bosom; dulling his very heart, and making it like Nabals, hard and heavy as a stone.  
Against his body: For the covetous wretch is careful to rise early in the morning, to go late to bed, eating the bread of pensive carefulness: he tro●s up and down to the market, turns over his Calendar, Fit ex Domino Procurator, (sayeth Sencca) of a Lord and Master, he becomes a base servant or a drudge; base and sordid in his apparel, using himself to meats, not only vile, and of no price; but even hard and horrible to be looked upon: defrauding, cozening his own Genius both of food and rest. Surely, to a man that is good in his sight, God gives wisdom and knowledge, and joy: but to the sinner he gives pain together and heap up, Eccles. 2. vlt. So that he gathers riches, as the Phoenix doth dry sticks to burn herself. He is a mere possessor of wealth: for his covetous heart keeps the Key of it, and locks it from his comfortable use: He sits by his money, as a sick man by his meat, & hath no power to take it: He covets to covet, labours to labour; as an Ass, which all day carries treasure, and is much galled and bruised with his burden, but enjoys no comfort in his carriage: And therefore Chrysostome compares a covetous man, to a man possessed with a Devil, who is vexed and anguished in his body. So that, if a man will have but so much care as Peter wished Christ to have, to be good to himself: it will be cause enough to draw him from this cursed evil, which is not only an evil of sin, but an evil punishment for sin.  
But because many evil and covetous worldlings esteem themselves notwithstanding all this evil, to be yet in good estate, and in health; it now follows, that we prove it to be a sickness, and all such men in danger of their soul's health: There's an evil sickness.  
The covetous man imagines himself a possessor, but himself indeed is possessed; and we may as truly say, this sickness hath the man, as this man the sickness. A disease than it is even by Tully's confession: Illi morbo qui permanat in venas, & inharet in vi●ceribus, nec erelit potest. nomen est avaritia, quae it a mentes hominum asirictas tenet, ut cas nullo modo respirare permittat: That disease (sayeth he) which sinks into the veins and bowels, and cannot be drawn thence, giving a man no time of breathing, is covetousness: So that it seems to be no acute sickness, (as Physicians speaks) for fourteen days, but rather a chronical disease for longer continuance, and where all other diseases have commonly four parts; this hath but two: a beginning and an increase; but neither State, nor Diminution, and therefore in this there is no place left for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be expected. Now as all weakness and diseases of the body, are from some wickedness, either from some defect in our conception, or disorder in our conversation; so this last gives being and beginning to this of the soul; for it rises upon a repletion, a suefet, an overcharging; not caused by the intemperature of the Heavens, or any external violence. A repletion not of digestible food, but as if if a man should eat sticks and stones, and fire, and brimstone; no marvel if they make him sick: nay it is a dangerous sickness, a sickness unto death: and if a man be taken with it, we may justly sear his life; for we are taught, that he which hates covetousness, his days shall be prolonged upon earth, Prou. 28.16. And this sin it hath all the signs and symptoms of a disease; First, vomiting. He hath devoured substance, and shall vomit it, for God shall (be his Physician, and purge him, and shall) draw it out of his belly, job. 20.15. Secondly, want of sleep and rest: All his days are sorrow, and his travel is grief, his heart also takes no rest in the night. Eccles. 2.23. Whose estate is therefore more base, (sayeth Olimpiodoras') then the most wretched servants; for the covetous man's money which is his Master, will not allow him sleep. He cannot indeed possibly take any rest, but is ever tumbling & tossing, as King Achab, when desire of Naboths' vineyard had once pierced and possessed his soul, the Text sayeth, He came home heavy and evil apaied, throws himself upon his bed, and there he languisheth, and winds himself, turns away his face, and would eat no bread; for he was maw-sick, stomacke-sicke of covetousness.  
Thirdly, to show apparently. that covetousness is a disease, be the dreams of the ●●men, who are sick of it: As the hungry man dreams, and be hold he eateth, and when he awakes, his soul is empty; or as a thirsty man dreawes, and lo, he is drinking, and when he awakes, behold he i● faint, and his soul longs. Isaiah, 29.8. So (sayeth David) When these men have slept their sleep, and have awaked, they have found ●othing in their honds: And as sick men are 〈◊〉 by troubled with fantastical and terrible dreams 〈◊〉 no question but these men's dreams ar● ful● 〈◊〉 horror and affrightment, still thinking o● th● 〈◊〉 and robbers, that came to despoil them of their goods, their gods of silver and gold: or if their dreams, like allusions of the Devil seem merry; yet they are sad and sorrowful in the event and interpretation. The rich man in the Gospel speaks betwixt sleeping and waking; Soul take thy ease, Thou hast goods laid up instore for thee, for many years. This was his dream, and it was a very fine one, and a merry; but when Christ comes to expound it, you know what he sayeth: Thou fool, this night will they fetch thy soul from thee, than whose shall those thing be that thou hast gathered together, Luk 12.20.  
Thus you have heard it proved an evil, and a sickness: Now put them both together, and you shall find it an evil sickness.  
For first, it is a Leprosy, a spiritual Leprosy, though it turned to a real and a corporal Leprosy in Gehezi; who by Covetousness became a Leper as white as snow, 2 Reg. 5. vlt. And as in the Leper, there is an universal depravation and corruption of all the humours; and a general infection of all his members: so in this sickness all the humours; that is, all the good affections of his soul are corrupt; especially, the Humidum radical, the moisture of his root and heart; his Charity, that is consumed and dried away. Nay, in all the powers and saculties both of soul and body, he is altogether corrupt, & become abominable.  
Again it is an evil sickness: for it is a perpetual inward wasting and Dysentery: and therefore the phrase in Jude, is, that such men are powered out, or cast away by the deceit of Balaam; wages: so violent is this evil, so raging is this sickness, that it makes men dissolute and castaways: It is an evil sickness.  
It is the Spleen: for as that increasing; all other natural parts decrease; so the increase of Covetousness, is the downfall and decay of all Christian virtues, Liberality, justice, Charity, etc. Which swelling covetous Spleen so grows upon a man, that it hardens itself against all soft and supple medicines. All their gentle pills will not move him, ti●l he come at length to a consumption; that he may say with David, My days are like a shadow, and I am withered like grass. Psal. 102.11.  
An evil sickness; for its a Lethargy; a dull and sleepy disease, causing a man to take no true comfort in heaven and heavenly things; but setting and settling, and rooting his affections on the earth, never enjoying one dram or scruple of contentment, always drooping and heavy. For the Devil hath given him such a drowsy Opiate, that all their Electuarium Exhilarans cannot rouse him from his Melancholy, nor their Latificans Galem shake him from his dumps, and make him merry.  
It is yet worse, to wit, the Greedy-worme. For the heart set on fire with covetousness, cannot be satisfied or quenched with boughs and wood of riches; but only with the earth of the grave. This is God's punishment (sayeth one) on the covetous heart, that neither with enough, nor with too much be should be contented. 'tis in truth more than the Greedy-worme, 'tis the Wolf, still eating, & yet still keeping the body lean: 'tis past the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is come to Caninus Appetitus, an l hungry, a dogged disease, catching at others: nay, Lupinus a Wolvish disposition, even dispatching themselves.  
An evil sickness: for it is a burning Fever, and as in that, so in this are commonly gnawing of the stomach, intolerable thirst, watchings, and many times rave. A burning Fever: for so (sayeth Bernard) The insatiable love of riches, doth far more heat and torture men, than their use doth cool & refresh them. Saevior ignibus Actnae, arden's amor scruet habendi (sayeth Boetius): A right Ague: for the covetous man hath three several sits (sayeth Gregory) for while he lives here, he burns twice, in the hot concupiscence, and in the manifold care of getting and keeping his wealth; Et post modum ardebit in Gehen●a; and shall burn afterwards in hell fire: there is like to be his forest fit, when he shall have both an hot and a cold fit, when he shall both extremely burn till he cry again. There shall be weeping sayeth our Saviour, when he shall be cold extremely: for There shall be gnashing of teeth: And of this Fever let him never hope for recovery; It will then turn to a perfect Quotidian Ague for every day, nay for ever, and a day. An evil sickness.  
For it is indeed a madness, which commonly brings with it Debility and weakness of the head, watchings, thoughts, fancies, ravenous appetite, & hollow eyes: And as mad men are wont to conceive strange things of themselves, that they be Kings or great men: so those which are tainted with this malady, do imagine many goodly matters; making their riches a strong City, and an high wall in their imagination (saveth Solomon) Prou. 18.11.  
An evil sickness, nay worse than usually evil; 'tis the plague: And therefore as the ghost of Hector, in the fire of Troy, cried out to Aeneas: Heu fuge Nate Deed, teque his eripe stammis, Fly thou son of a goddess from amidst these flames. So the Apostle S. Paul, having called the desire of money, the root of all evil, adds in the next place: But ò thou man of God fly these things, Fuge Nate Deo, Thou child of God, she these things; fly from this mischievous desire, as from an infection: Per mare▪ per saxa, & therefore our Saviour giving warning to shun this plague sayeth, Take heed of it Take heed of it, as an evil: Beware of it as a sickness: Take heed and beware of it at an Evil sickness. Take heed and beware of Covetousness, Luk. 13.1. And we shall find that this plaguy covetous man's company and breath are infectious, to eat and drink with him dangerous: Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty mere: for as though he thought in his heart, so he will say unto thee, Eat and drink, but his heart is not with thee: Thou shalt vomit the morsels thou hast eaten, etc. Prou. 23.6.7.8. And to conclude, as men infected with the plague, are kept up by others: so these men do keep and hurdle up themselves, having indeed the marks and tokens of God's wrath in than flesh to be seen (as Saint james sayeth) Your gold and silver is rusty, and the rust thereof shall be a witness against you: It shall feed upon your flesh like fire.) And to whom we may well say, as to men in that case: Lord have mercy upon them.  
Last of all, it is worthily entitled an Evil sickness: because it is a sickness and disease incurable. So the Philosopher in his Ethics calls it Malum insanabile: and therefore is it incurable, because th●se men being sick, are notwithstanding unwilling to be eased, when that's the first part of health (sayeth Sencca) V●lle sanari: to wish for cure. And Saint Austin, Ipse sibi denegat curam, qui suam Medico non publicat causam: Which the covetous man will not. He cannot abide any wholesome prescriptions, and unless you will minister unto him unguentum aureum, or Electuarium de Gemmis, he will none of your Physic: We may see it exemplified. The young man in the Gospel, who (as with a Tympany) was swollen and grown big with great possessions: Our Saviour would have purged him thoroughly: Go and sell all: but he would none. Such a plague is this evil, such a madness, such a burning Fever, such a Greedyworm, such a Lethargy, such a Spleenful Consumption, and so contagious a Leprosy, that there is no means to redress or remedy the same, unless these sick Lepers (like him in the Gospel) will fall down at the feet of Christ jesus, and cry unto him: Lord, if thou wilt, thou canst make me clean and whole: for with man (sayeth Christ) it is impossible.  
Thus much for the first part of the Text, the Assertion, There's an evil sickness. The first part of the Evidence follows, which is, I have seen it.  
In that Solomon the wise King doth here report that he had seen it: we may thence derive this point of doctrine, that for a man to be covetous is an high point of foolery: for so he seems to infer. I have seen it, and but seen it, seen it in others, not known it in myself: so that the only seeing, and no more, proves Solomon wise, but more than seeing, seeking, and hoarding up of wealth, argues men fools and sots. I, you may call them at your pleasure; but you cannot prove them so. No, Why? what greater sign of a fool, then to do a thing for no cause, and to no end. The fool (sayeth Solomon) is wiser in his own conceit then seven men that can render a reason. So that rendering a reason is put for a point of wisdom, which in this point, the covetous man can no point perform. For so sayeth David, Doubtless, man walks as a shade, and disquiets himself in vain, heaping up riches, and cannot tell who shall gather them, Psal. 39.6. There is no end of his travel, neither thinks he for whom do I travel, and defraud myself of pleasure. Eccles. 4.8. They labour for nothing: for the wind, as it is afterwards in this Chapter. They conceive chaff, and bring forth stubble: Isay. 33.11. Having no end in their desire, no end for their desire, no final cause: Only covetous to hide it, as Achan confessed in josua: 7.21. I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, and I coveted them, and took them, and lo! they lie hid in the midst of my tent. Was not this (think you) a goodly wisdom? Cannot an Ape or a jackedaw do as much? Again, is it not an high point of base foolery for a man to sit over his earthly trash, like an hen or a brood-goose; and in the mean time to neglect the inward and and spiritual riches of the soul? as though a Noble man or great parsonage should trifle out his time in buying pings; pings? Nay worse, plain Muck (sayeth the Scripture) and dung: and therefore the Apostle calls it Filthy Lucre, because always some dirt cleaves unto it. Tirus did build her a strong hold, and heaped up silver as the dust, and gold as the mire in the streets. Zachar. 9.3. Shall not all these take up a Parable, and a taunting Proverb against him, and say, Ho! He that increaseth that which is not his: and he that jades himself with thick Clay. Habac. 2.6.  
Furthermore, would any but a fool forget heaven, his true, his new Mansion: and fall to building, in his Inn, to think of furnishing and hanging it with Arras, where he is sure he cannot continue? For God will but only blow upon wealth, and it will melt. Riches make themselves wings like an Eagle, and fly away: And therefore Christ speaking of Dives, sayeth, Erat, There was a certain rich man. David sayeth, He saw him spread and flourish like a green Bay-tree: Well? what became of him: I passed by his place, Et non erat, and he was not. He was (saith our Saviour) and is not. I saw him (sayeth David) and he was not. Ecce, Behold, Erat, & non erat, He was, and he was not.  
And lastly, for a full proof of this, we may compass ourselves with a whole cloud of witnesses. Tully, Nihil tam angusti, tamque parvi animi, quam amare pecuniam: Nothing argues so poor and narrow a mind as the love of money. The Rich man in Horace confesseth it; Populus me sibilat, The people mock at me for a fool; And Solomon implies it: where he saith: Travel not too much to be rich, but ●●●se from that wisdom: I, for that is a senseless wisdom, no better than folly. Pro. 23.5. They that will be rich (sayeth S. Paul) fall into many foolish and noisome lusts, and in the case of wrangling and going to law he asketh them. Is there not a wise man amongst 〈◊〉 But the Prophet jeremy more plainly. As the Partridge gathers the young which she hath not br●ught fort●: So he that gets riches, and not by right, shall leave them in the midst of his days; ●nd at his end shall be a fool, jam 17.11. Nabals' his name, a Churl & a Fool▪ 1 Sam. 25.23. and as though ●t were some Bable-foole: job sayeth, Every man shall ●appe their hands and hiss at him out of their place. job. ●7. 22. And as he lives and dies like a Fool; so he ●hall be buried like an Ass, even drawn and east out, bidem, ver. 19 And therefore let every wise man con●ent himself with King Solomon here, to see this e●ill, not to feel it, to see it, and but to see it; to see it in others, not to know it in themselves.  
The second part of the proof or evidence is from the place; Under the Sun. From whence we observe the Generality of this Sin. 'tis MORBUS EPIDEMICUS, every where under the Sun: a disease and a plague infecting the whole world; or at least, Maxima pars hominum, morbo iactatur eadem: possessing the greater number. The Prophet saith all, From the greatest to the least of them: Every one is given to covetousness; And from the Prophet to the Priest, they all deal falsely. jerem. 6.13. And therefore the Wise man saith If any rich man escape it, he is a blessed man, and works wonders in the world: for indeed this sickness seizes all. All men have confessed themselves Bondmen thereto: In Court of Record, Princes, as Saul and Achab: Prophets, as Balaam: judges and Rulers, as Foelix: Scribes and Pharisees, young men, women, and shepherds. Such a general Pragmatique fellow is the covetous man, that he is for all Companies. He will sometime be at Court, but not much. In the City he is all one with an Usurer, or Broker; an Extortioner is his right hand. Nay, in these very astemblies; he will sometime be of the great Inquest: sometimes a Plaintiff pleading in forma pauperis: and which I marvel at, he is frequent with all sorts of scholars: and with Lawyers in drawing Conveyances, not a quirk escapes him: A r●re Physician, he will let blood strangely: o he will pluck and suck like an Horseleech: and he is very well seen in roots: for he hath the root of all roots, Radicem omnium malorum, Of all Naladies, a true Paracelsian: All in his Alchemy, & extraction, deals with nothing but Minerals, & aurum potabile, and is as fair for the Philosopher's stone, as the best of them. He is a very fierce Sophister & Logician; wresting the premises any way: so he may bring or wring in his conclusion, regardless of either Mood or Figure: and a physician, but he neither observes time nor rest, full of stops and frets, and idle crotchets; & in some moods a Grammarian: Marry, he is most in the Optative mood: his sign is utinam: and o si angulus ille proximus accedat qui nunc denormat agellum! wishing ever for new purchases; or if he grow so potential in the world that he can pass to the subjunctive; that he fall once to join house to house, and land to land: then he never leaves till he fall into the Infinitive: And yet we do not hear all; yet we do not hear the worst of him: for as before we heard it proved: that this sin makes him a Murderer, a Liar, and a Thief: so it is a way to make him also a conjuror, drawing the Devil and all within his Circle; It makes him a juggler; a Cheater, a coiner, a Clipper, a Washer, and last of all, a very Imp and Same of the Devil. For as he can turn himself into an Angel of light, so this his puney can lurk and skulk under a light Angel; sometimes we may find him in a cracked Crown, or a brass shilling: So that as he is every where, so he does mischief in all places. Thus you see many main Inditements against him; and therefore look to him jailor, look to him jury; Be wise now therefore and learned, ò you judges of the earth, that this general Malefactor may receive condign punishment. If he be found guilty but in some of these matters; you may touch him; but if in the greatest he be guilty: of blood, theft, violence, grassation, and oppression of the Poor; you may touch him, and twitch him too: Trust him no longer, for it is full time he were trussed.  
Again, in this evidence of the place, we have to observe the opposition to that place above the sun: I have seen't (says Solomon) under the Sun. For there's no such thing above the Sun. There's a God above: a bountiful GOD, gracious, and liberal, Rich in grace, abundant and plentiful in mercy. Nay! the Creatures themselves, the stars of heaven are no Nigards, dispensing daily their light and influence to th'inferior world. The Sun, the right Emblem of Liberality, continually shooting forth his glorious beams of Light. Nay: yet lower, the Moon, and th'inferior Planets are not covetous: The three superior Elements are all free from this evil: For that Tralucent Fire above us is no devourer like ours, fowl and foetulent here below. And if Rich men were so good to their empty brethren, (saith one) as the Air and water are to other empty things, as there is no void place in the World, So there would be no empty person in the world. 'tis then thus low under the Sun, that it rests only in the dull and Foggy Element of Earth: for that indeed is Covetous, never says Ho: never says, It is enough: So then 'tis the earthly and muddy mind, which is infected with this sickness; This disease is only the Churl's Sickness, no sprightly nature: no virtuous or active disposition is subject thereunto. And give me leave (I beseech you, right honourable and Christian Auditors) to follow this Allegory yet a little; because in it, by way of application, I purpose to shut and wind up this discourse. Under the Sun; (The Sun saith Macrobius) is the King of Stars: So we may justly say of our most gracious King and Sovereign, that he is the Sun amongst men. Now then yet it holds good that this disease is under the Sun: For though Covetousness hath been proved to be Principium malorum, yet 'tis not (God be thanked) malum principis: Though it be captain and king of evils, yet he's free from it, 'tis under the Sun: Next under him, and those Noble Stairs of honour fixed above is your place (right Honourable) who like those Planetary bodies do move and Circuit about, for the preservation and good of the whole. O let not, let not this vile and wicked Infection stick in you, as it is under our gracious King the Sun, so let it still descend far beneath your Throne of justice: Be not like those wicked judges which Sophonie speaks of, like Wolves in the Evening, that leave no bones until the Morning: nor like to samuel's sons, which turned after Lucre, and took reward, and perverted judgement: nor like to Falix, who locked to receive some thing of Paul, but such rather as Moses elected by jethro's counsel. Provide thou among all the people Men of courage, fearing God, men dealing truly and hating Covetousties, and appoint such over them as rulers. Exod. 18.21. Such indeed are fit to rule: For a covetous judge is but a blind guide: For a reward puts out his eyes: it blinds the wise. Deut. 27.17. Nay, it is a thing clean opposite and contrary to justice; as it should seem by Saint Paul's speech; who, when he had warned Tymothy to fly from Covetousness, adds presently, and follow justice. Remember that you are here placed in God's stead; nay, Ipse Dixi. I have said ye are Gods. God changes names with you: for as he is called a judge by Abraham; so a judge is st●led a God by David. Be then in this like God; This evil sickness is not in him: no, it is Malum Infirmum, an evil of infirmity, of infirm, weak and miserable men. Think upon this high and godlike function; think that the inferior justices are in your hands, to frame their consciences; to stir them to action: And therefore in the name of the Lord take heed, and beware of Covetousness. O men of God fly these things, and follow justice, etc. Let no cunning shift make offenders slide through your fingers; grow not dim n●, or thick sighted with old Isaac, lest you like him be deceived in the feeling of Jacob's hands. And the better to enforce this duty: Learn (Right Reverend in the Lord, to avoid the respect of persons. For observe what Solomon hath in Prover. 28.21. To have respect of persons in judgement, is not good. Why? For such a man will do evil, even for a piece of bread: See a respecter of persons falls presently into this evil disease, this ravenous and dogged appetite; that he will snap at a Crust, do evil even for a piece of bread. Shun then wickedness; for it is not good to have any respect of persons in judgement: He thus sayeth to the wicked, thou art righteous; him shall the people curse, and the multitude shall abhor him, and follow justice: For he that walks in justice, and speaks righteous things refusing gain of oppression, shaking his hands from taking of gifts, stopping his ears from hearing of blood, and shutting his eyes from seeing of evil, he shall dwell on high; his defence shall be the munition of rocks, bread shall be given him, & his waters shall be sure. Isa. 33.15.16. Give not the people cause to take up the complaint of the Prophet; judgement is turned backward, and justice stands far off, Truth is fallen in the streets, and equity cannot enter: but rather afford them cause to say with Solomon: I have seen under the Sun, the place of judgement, where was iniquity, and the place of justice? where was wickedness? And that this contagion may yet descend lower. Let not the justices and Gentlemen suffer themselves to be tainted: Let not them fall into a violent grassation, and grinding of the poor, racking and cramping, and squeesing their poor tenants, like the cruel Nero, Ho agamus, ne quis quicquam habeat: Let us look to this one thing, that no man have any thing, falling upon the poor like a tempest or a whirlwind, leaving nought behind it. And you the sage and prudent Lawyers, beware of this sickness, take heed of tipping your tongue with silver, or rolling it in golden eloquence.  
You are styled by one of Gods own names, councillor: Learn then to resemble him in Nature, scorning this base and earthly disease of covetousness.  
As for D vines, I hope well, the most part are free from this sickness, because it is a foul shame for the soul's physician to lie sick of this unseemly disease.  
One word to the jurors. Let nothing (I beseech you) friendship, or favour; especially, let not covetousness hinder your conscience in right verdicts: neither be too covetous of your Lords or Landlord 〈◊〉 ●or countenance, making him as that common, yet fearful saying is) to damn a dozen; but with courage and clear soul proceed in judgement.  
Last of all, let every covetous man, of what estate or condition soever, that yet remains, obdurate and hardened in this sin of covetousness, possessed with this caco-demon, this evil spirit, labour by hearty prayer and repentance, in time to escape from the griping fangs and claws thereof; remembering that great and general Assizes, when we shall all appear (as the Apostle speaketh) before the Tribunal seat of Christ, to receive our doom; whose judgement no writ of error can reverse, nor any attaint undo his verdict. At which time all cruel and covetous oppressors shall stand environed with those poor Orphans and Widows, whom they unjustly rooted out, and sold for shoes, now rising up to accuse them: the judge of heaven and earth; the Lord chief justice of all the world over them: hell gaping under them, when all their pettifoggers, that now swarm, will get them out of fight; when no Councillor or Advocate will dare to open his mouth and plead for them: though they would give him double and triple fees, when his own conscience shall be a thousand clamouro●s witnesses to depose against him. In what a fearful estate will this man be then, who now goes on boldly, committing daily this wickedness in the face of heaven, and under the Sun? Surely, he shall then wish himself under the earth, and cry to the mountains to fall down and cover him. I dare not longer presume upon your patience: only if this which I have already spoken seem tedious, I may in in some sort, plead excuse from the nature of this evil sickness, whereof I have discoursed; it being infinite in itself, and without end, hath drawn me likewise to be a little covetous of the time, and suffered me no sooner to make an end. To Ged Almighty, only wise, the blessed Father, Son and holy Spirit, be all praise and glory both now and for evermore. Amen.  Gloria Deo in excelsit. 
FINIS.