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other thing that is worth any thing : as giving us to understand thereby, that in those minds where the desire of this metal groweth, there cannot remain so much as a spark of true honour and virtue. For what thing can be more base, than for a man to degrade, and to make himself a fervant and a slave to that which should be subject unto him? Riches serve wise men, but command a fool; for a coverous man serveth his riches, and not they him: and he is said to have goods, as he hath a fever, which holdeth and tyrannizeth over a man, not he

What thing more vile, than to love that which is not good, neither can make a good man ? Yea, is common, and in the por. session of the most wicked in the world; which many times perverts good manners, but never amends them: without which, so many wise men have made themselves happy; and by which so many wicked men have come to a wicked end. To be brief; what thing more miserable, than to bind the living to the dead, as Mezentius did, to the end their death might be languishing, and the more cruel ; to tie the spirit unto the excrement and scum of the earth, to pierce through his own soul with a thou. fand torments, which this amorous passion of riches brings with it; and to entangle himself with the ties and cords of this malignant thing, as the scripture calls them, which doth like wise term them thorns and thieves, which ste:l away the heart of man, snares of the devil, idolatry, and the root of all evil. And truly, he that shall see the catalogue of those envies and molestations, which riches engender into the heart of man, as their proper thunderbolt and lightning, they would be more hated than they are now loved. Poverty wants many things, but covetousness all : a covetous man is good to none, but worse to himself.' Thus much of Charron, a wise and great man. My next testimony is yielded by an author not un. likely to take with some sort of people for his wit; may they equally value his morality, and the judgment of his riper time.

§. XXII. Abraham Cowley, a witty and ingenious man, yieldeth us the other testimony : of avarice he writeth thus : • There are two sorts of avarice, the one is but a bastard-kind, and that is a rapacious appetite of gain; not for its own fake, but for the pleasure of refunding it immediately through all the channels of pride and luxury. The other is the true kind, and properly so called, which is a restless and unsatiable desire of riches, not for any

farther end or use, but only to hoard and preserve, and perpetually increase them. The covetous man of the first kind, is like a greedy ostrich, which devoureth any metal, but it is with an intent to feed upon it, and in effect, it maketh a shift to digest and excern it. The second is like the foolish chough, which loveth - to steal money, only to hide it. The first doth much harm to mankind, and a little good to some few: the second doth good to none; no, not to himself. The first can make no excuse to God or angels, or rational men, for his actions: the second can give no reason or colour, not to the devil himself, for what he doth: he is a flave to mammon without wages. The first maketh a fhift to be beloved, aye, and envied too, by some people: the fecond is the universal object of hatred and contempt. There is no vice hath been so pelted with good sentences, and especially by the poets, who have pursued it with satires and fables, and allegories and allusions, and moved, as we fay, every stone to fling at it; among which, I do not remember a more fine correction, than that which was given it by one line of Ovid's :

Multa Luxuriæ defunt, omnia avaritia. Which is,

Much is wanting to luxury, all to avarice.

To which saying I have a mind to add one member, and render it thus: poverty wants fome, luxury many, avarice all things. Some. body faith of a virtuous and wise man, that having nothing, he hath all. This is just his antipode, who having all things, yet hath nothing.

And O! what man's condition can be worse Than his, whom plenty starves, and blessings

curse? The beggars but a common fate deplore, The rich poor man's emplatically poor.

I wonder how it cometh to pass, that there against him, do I say? I mean for him. As there are public provisions made for all other mad-men, it is very reasonable that the king should appoint some persons to manage his estate, during his life, for his heirs cominonly need not that care, and out of it to make it their business to fee, that he should not want alimony befitting his condition; which he could never get out of his own cruel fingers. We relieve idle vagrants, and counterfeit beggars, but have no care at all of these really poor men, who are, methinks, to be respectfully treated, in regard of their quality. I might be endless against them, but I am almost choaked with the super-abundance of the matter. Too much plenty impoverisheth me, as it doth them.' Thus much against avarice, that moth of the soul, and canker of the mind.


S. 1. Luxury, what it is, and the mischief of it to mankind. An eneniy to the cross of Christ.

. 2. Of luxury in diet, how unlike Christ, and contrary to scripture. $. 3. The mischuf it does to the bodies, as well as minds of people. 8. 4. Of luxury in the excess of apparel, and of recreations ; that sin brought the first coat : people not to be proud of the badge of their misery. §. 5. The recreations of the times, enemies to virtue : they rise from degeneracy. §. 6. The end of clothes allowable;

§. 8.

the abuse reprehended. Ş. 7: The chiefest recreation of good men of old, was to serve God, and do good to mankind, and follow honest vocations, not vain Sports and pastimes.

The Heathens knew and did better things. The fobriety of infidels above Chriftians. $. 9. Luxury condemned in the case of the rich man.

S. 10. The doctrine of the fcripture positively against a voluptuous life. g. I.I AM now come to the other extreme, and that is luxury, which is an excessive indulgence of self in ease and pleasure. This is the last great impiety struck at in this discourse of the holy cross of Christ, which indeed is much of the subject of its mortifying virtue and power. A disease as epidemical, as killing: it creeps into all stations and ranks of men; the poorest often exceeding their ability to indulge their appetite ; and the rich frequently wallowing in those things that please the luits of their eye and flesh, and the pride of life; as regardless of the severe discipline of JESUS, whom they call Saviour, as if luxury, and not the cross, where the ordained way to heaven. What shall we eat, what shall we drink, and what shall we put on? once the care of luxurious heathens, is now the practice, and, 'which is worse, the study of pretended Chriftians. But let such be ashamed, and repent; remembering that Jesus did not reproach the Gentiles for those things, to indulge his followers in them. They that will have Christ to be theirs, must be sure to be his; to be

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