B01388	----	An answer to Clemens Alexandrinus's sermon upon Quis dives salvetur? What rich man can be sav'd? Proving it easie for a camel to go through the eye of a needle. This text is an enriched version of the TCP digital transcription B01388 of text R176291 in the English Short Title Catalog (Wing A3354A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 B01388 Wing A3354A ESTC R176291 53298933 ocm 53298933 179727 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B01388) Transcribed from: (Early English Books Online ; image set 179727) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2798:9) An answer to Clemens Alexandrinus's sermon upon Quis dives salvetur? What rich man can be sav'd? Proving it easie for a camel to go through the eye of a needle. Clement, of Alexandria, Saint, ca. 150-ca. 215. Quis dives salvetur? 1 sheet ([1] p.) s.n., [London? : ca. 1690?] Caption title. "Deliver'd at the Devil's Arse of Peak." Imperfect: cropped, with loss of text. Place and date of publication suggested by Wing (2nd ed.). Reproduction of original in: National Library of Scotland. eng Clement, -- of Alexandria, Saint, ca. 150-ca. 215. -- Quis dives salvetur? Wealth -- Moral and ethical aspects -- Early works to 1800. Rich people -- Humor -- Early works to 1800. Broadsides -- England -- 17th century. B01388 R176291 (Wing A3354A). civilwar no An answer to Clemens Alexandrinus's sermon upon Quis dives salvetur? What rich man can be sav'd? Proving it easie for a camel to go through [no entry] 1650 1054 7 0 0 0 0 0 66 D The rate of 66 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2008-06 TCP Assigned for keying and markup 2008-09 SPi Global Keyed and coded from ProQuest page images 2008-11 John Pas Sampled and proofread 2008-11 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion AN ANSWER TO CLEMENS ALEXANDRINUS's SERMON UPON Quis Dives Salvetur ? What Rich Man can be Sav'd ? Proving it easie for a Camel to go through the Eye of a Needle . Deliver'd at the Devil's Arse of Peak . WHEN we come to be laid up in the Sepulchres of our Fathers , the last Stage of our Throne of Mortality , the situation seems to be somewhat horrid : But upon review , the Elysian Vallies open with greater Amazement , and the rocky monumental Hills of Marble , that hang over in a more awful guard of it , seem to be Art insulting Nature . 'T is not Parts , corrupted in the finest Head , on the Surface of which Straws and Feathers may Swim , while weightier Matters lie at the Bottom : 'T is not Knowledge , defin'd by some to be a Bubble in the Water , a Meteor in the Air , or a Tumour and Spectacle : 'T is not being of a Society for promoting Stocks , and Work-Houses , for erecting Parochial Libraries , or writing Parochial Antiquities , that can preserve us from having Gravel in our Mouths . Upon this deplorable Occasion , altho' my Writings have sunk into contempt and disuse , yet I shall once again attempt a serious and rational Discourse , under these two Paradoxes , which my love of singularity make me fond to maintain . I shall shew , First , How a Good Rich Man may be never the Worse for living Odly ? Secondly , I shall explain the use of my Plank and Door in all Cases of desperate Extremities . As to the first Point : A Good Rich Man may allow himself to climb up any Hill within his reach ; to fatigue himself within Doors ; to acquire Heat , and expel Moisture ; to take a comfortable Breakfast , and then walk round his Lodgings ; to have a Dinner provided for him about 12 a Clock ; to have a Candle with ten or twelve Tobacco-pipes before him ; then to shut the Door and fall a Smoaking and Writing , and thinking how to digest what he had fed upon ; to be jealous of being burnt for a Heretick , and afraid of the Bishop of Sarum ; to run beyond Sea in a fright , and be driven back by the same : Not to endure Contradiction , or an empty House ; in ●his Sickness to ride upon a Feather-bed in a Coach ; to bate any thoughts or discourse of Death ; to make himself a warm Coat the Winter before be dies ; and if then he falls into a Pit , to catch hold of one of the Devil's cloven Feet , or of my Plank , which under the next Head , I shall prove worth both of them . Far be it from me to deny , that Gloves , Scarves , Funeral Sermons , and Memoirs , &c. are proper to be us'd at the Obsequies of the Dead , who too often affect Secrecy and Silence , as their Executors do a parcimonious narrowness of Mind . But these are things of an inferior Consideration to my Plank and Wicket . Some Philosophers have been glad to creep out of the World at any Hole ; but I have a new Door of hope for them ; provided they be Men of Parts and Figure , and will give Crape enough to consecrate their Memory with my Decorums . I have before insinuated , that a good rich witty Man may do any thing but be damn'd . But I see some People pricking up their Ears there . You Goodman Two shoes , and you Gammer Two shoes , and you Tom Trap , and you Dick Frost , and you Goody Gurton , that have lain in Straw ever since your Bed was taken away for Plunder in the Civil Wars , let me tell ye , you are poor stupid Wretches ; your duller Flame will be more easily exstinguish'd ; you meaner sinful Scrubs are generally given over ●o a reprobate Mind ; your Barley Bread and Pease Pudding make you heavy and stupid , and if you don't take care you will die as stupidly as you liv'd . Therefore look to it , and begin to repent as soon as you can ; the sooner the better for you , who are poor People . But Heav'n forbid ●hat I shou'd preach this Doctrine to you Mr. Alderman OCCASI , or to you Mr. ONALL the Reorder , to you the Worshipful Mr. Justice Conform , or to you my honour'd Patroness , Lady Mity ; you are Gentlefolks all , you are Persons of greatest Wit , and Wealth , and Ability in this rich and ●genious Corporation , whom I am glad to see at Church now and then , as your leisure will permit you . I beseech you not to surmise , that I mean the least part of this to your Honours ; ●ll that I mean is this , Ordinary Abilities may be altogether sunk by a long vicious Course of Life : But it is an undoubted Maxim , That Persons of distinguish'd Sense and Judgment , by their nobler and brighter Parts , have an advantage of understanding the worth of their Souls , before they resign it : Therefore , Gentlefolks , I have reserv'd for you an Expedient , call'd a Death-bed Repentance . After you have made Shipwreck of a good Conscience , I have a Plank for you , upon which one ●r two ( I believe I can make room for you four Gentry ) may eseape . But do ye hear , you ●eaner sinful Wretches , that don't sit upon Cushions , and are not Asleep , and have no Vote in the Vestry , it will be little Comfort for you in this Storm to expect the like Deliverance . Consider what has been said , and you will not hastily repent — of what you have heard . 
A26201	----	The way to be rich, according to the practice of the great Audley who begun with two hundred pound in the year 1605, and dyed worth four hundred thousand pound this instant November, 1662. G. B. 1662 Approx. 75 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A26201 Wing B71 Wing A4200 ESTC R28318 10525906 ocm 10525906 45194 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26201) Transcribed from: (Early English Books Online ; image set 45194) Images scanned from microfilm: (Early English books, 1641-1700 ; 1394:26 or 1772:15) The way to be rich, according to the practice of the great Audley who begun with two hundred pound in the year 1605, and dyed worth four hundred thousand pound this instant November, 1662. G. B. Audley, Hugh, d. 1662. 38 p. Printed for E. Davis, London, : 1662. Attributed to G.B. by Wing (2nd ed., rev.). Item at reel 1394:26 identified as Wing A4200 (number cancelled). Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Audley, Hugh, d. 1662. Wealth -- England -- Handbooks, manuals, etc. Success -- England -- Handbooks, manuals, etc. 2006-03 TCP Assigned for keying and markup 2006-03 Aptara Keyed and coded from ProQuest page images 2006-04 Judith Siefring Sampled and proofread 2006-04 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE Way to be Rich , According to the Practice OF THE GREAT AUDLEY , Who begun with two hundred Pound , in the Year 1605 , and dyed worth four hundred thousand Pound this instant November , 1662. Rem , quocunque modo , Rem . PSAL. 49. 13. Yet their Posterity approve their sayings . LONDON , Printed for E. Davis , 1662. THE WAY to be RICH , According to the Practice OF THE GREAT AUDLEY . Sect. 1. His carriage as a Servant . THere is no way usefull for Man for profit or pleasure , but hath been by prudence and experience reduced to rules and method , which have been either published to the World for the benefit of mankind in general , or reserv'd in some Mens breasts for their own advantage in particular ; the great way of ordering the several parts of our lives to such advantages as may arise to a competent estate , was peculiar to this Person , whose way and practice ( as far as it conduced to the gaining of that vast estate ) we shall set down for publick good . In the Mone●h of September 1597. being admitted Clark ( to a Person that for some reasons shall be namelesse ) he allowed him , besides other accommodations , six shillings a week towards his dyet ; of this six shillings , he for a twelve Moneth together saved three and six pence thus : He usually appointed his Masters Clients to meet him at the Golden Lyon in Bell-yard in the morning , where it cost him little or nothing , and thence to his Master till Dinner time , and then with the same Clients he went to an Ordinary , where he would never allow himself above a groat ; he would usually say of himself that since he came from his Uncle , one Williams with whom he was inured to this closenesse and partimony , he never spent a penny idely upon any occasion , but either upon his own absolute necessities , or else in such Company where he was in actual pursuit of gain and advantage ; for this seemed to be a maxime with him . 1 That whosoever gave himselfe to spend his money idely should find that thereby he disorder'd the method of his affaires , he weakned the strength of his mind , he lost those happy houres and opportunities of gaining more , he disappointed those that dealt with him , so that he had better give away six pence , then spend two pence ; and this likewise he laid down for a rule , that that Man was open to ruine and destruction that was given to lay out money upon any Company or any other account upon hope without a cleer insight into that emolument he might have by it , and as much assurance as can be made within humane probability ; and therefore he used to say that Men of a sanguine complexion , much given to hope , could never be rich , there being ( as he observed ) so much uncertainty in affaires , and so much deceitfulnesse in Men , that he would say , distrust or beg . In some time ( the Person we mention got by his care and good Husbandry ) great credit with his Host in Fetter-lane , a very rich and thriving old Man , who admitted him to so much familiarity with him , and put so much trust in him , that he committed to him his accounts , and allowed him his dyet , with other faire advantages for his paines and care while he lived , and made him one of his Executors when he dyed ; In that Will there was passed to the Executors for uses therein expressed , a certain House in Mile end Green cum pertinentijs ; now one Killigrew laid claime to two Acres of Land , which these Executors reckoned among the pertinentia , but in Law Land never pushed with these words cum pertinentijs , but such things which properly may be pertaining , otherwise it had if it had been cum terris pertinentibus , then that which was used to it would have passed , but by the ba●e words cum pertinentijs ; without other circumstances to declare his intent , they could never passe , Plowd . Hill et Granges Case , 23 Hen. 8. 6. But Mr. Audley ( though a young , yet an able Person ) finding that Mr. Killigrew claimed this estate as Brother to the Person to whom the foresaid Testator had devised his Land , defeated him of the said messuage , because there appeared no intent to make it an estate — tayl , but a fee-simple ; — and besides Mr. Killigrew's evidence for other Lands depended so much upon the evidence that the Executors had in custody concerning the other House and Lands , that for fear of loosing the whole , he was forced to par● with this part . In that 〈…〉 difficulty , the Testator had Lands of forty pounds a year mortgaged to him for seven yeares for four hundred pounds , to be paid him 24 April 1609 or he to re-enter , when he dyed , Audley at that time upon failure of the payment of the money , would have entred upon the Land , but the other pleaded that he had to do only with good Chattles , but Audley said by the Will he had all mortgages , yes said the other all the money upon the mortgage , yes replyed Audley and the Land it self , in case the money be not paid ; for it was the opinion of the Judges , Trin. primus Car. Rol. 1932. that these words all my mortgages made a good devise of the Lands mortgaged . Sect. 2. BEsides his thrift in Dyet , he was very close in Apparel ; for as the fashion of those times went , he wore a Trunk Hose with Drawyers upon all occasions , with a leather Doublet , and plate Buttons ; and his special care was to buy good Cloth , Linnen and Woolen , the best being best cheap , and to keep them neat and clean , for he observed that dist and dirt did cloaths more harm then wearing ; and since when his cloaths were misplaced , he would say to his servants , I weare cloaths enough , you need not weare them too ; he observed that the best husbandry was to have variety of all sorts of cloaths , whereby he might have his choice for weare , and all his cloaths might be kept neat and handsome . Besides what he did for his Master for dispatch and conveniency ; his Masters Cliants allowed him several small gratuities which he thriftily improved to a considerable summe , besides that he filled up his vacant houres with forreign employments especially from the Court of the Exchequer , that in four years time he gained five hundred pounds , besides he let his weekly allowance of six shillings a week for three score pounds until his time should be out , which six hundred pounds , which he every way made up , he let out to an indigent Person of Quality , ( who must not be mentioned ) for an Annuity of fourscore and sixteen pounds for 19 yeares , which Annuity was charged upon eight hundred a year , to be paid at two payments , the one upon the Feast of St. Michael then next ensuing , and the other upon our Lady day , and so from time to time until the expiring of the 19 yeares ; the Person of Quality dyeth , and his Heire failed in the payment of the money , he ( I mean Audley ) had execution upon the eight hundred a year , and so for 600 l. in 19 yeares in forfeitures , and one way or other he gained four thousand pounds ; aiming at the study of the Law , he resolved with himselfe to lay aside some leasure time for that purpose , the time was from ten a clock at night , to one of the clock in the morning , which was his co●stant hour for nine yeares together , and then from six till eight when he gave himselfe to his usual affaires , he had an excellent way of contriving his study , without any expence , ( as he learned , so he taught ) he contrived the notes he gathered as he read , so that they might be usefull for publick good , and so by writing several things then seasonable but now lost , he purchased a faire Library of Law , and got money to boot , for he seldome read a book for his own advantage , but he contrived a design for his own advantage . His Master being one of the Clarks of the Counter , he had this way of improving himself , viz. when Persons were sued , he found Bayl ready upon all occasions , and withall usually compounded for desperate Debts , and so made an extraordinary advantage of his Place particularly . One William Miller a Linnen-Draper owed one Jo. White Merchant two hundred pound , he sueth Miller , he breakes , Audley buyes off Whites two hundred pound for forty pound , and agreeth with Miller for fifty pound to be paid upon a formal contract drawn betwixt them thus , That the said Miller ( if ever he were able ) should pay within twenty yeares after he set up , ●pon twenty dayes , viz. the first day of 20 Moneths after he set up ; a penny doubled , viz. a penny the first day , two pence the next , and so on until the twentyeth day , and then he was discharged ; this Miller having compounded with all his Creditors , sets up again and thrives ; Audley within two yeares comes upon him for the Debt ; he payes him a penny the 1 of October , 1608. and two pence the 1 of November , and a groat the 1 of December , and so on doubling until the first of February ; and the said Miller perceiving the trick forfeited his Bond , which was five hundred pound , rather then he would pay on ; for the penny doubled ( within twenty dayes ) would come to two thousand pound . Another time there was a Debt made over to him of this nature , a Bookseller in the Countrey owed another in the City fifty pound , he breakes , but had a good estate enough to satisfy his Debts , this estate he makes over to his Brother by suffering a judgment to passe upon it ; the Citizen despairing of his Debt , comes to Audley , makes his Case known to him , he undertakes the debt , findes that the judgment was not passed bona fide , but to defraud Creditors ; discovers the deceit , and got an hundred pound by it . Sect. 3. How he ventured with a Merchant . HAving furnished himself with a considerable summe of money , he resolved to venture 200. l. in four Ships , 50. l. in each ; One whereof failed , the other three returned happily with his thrice fifty pounds , made thrice two hundred ; and really there is not a nobler way of disposing money either for honour or advantage then in the publick way of Trade and commerce , where with a little observation a man may make such advantage of the contingency in several Nations as may quickly raise a man to an estate , which he may live on hansomely and comfortably , and at death bequeath honourably ; what advantages this Gentleman ( by the Bie out of his profession ) made of the Wares with Spain and Holland in reference to the commodities that have relation to those Countries , was only known to himselfe , he being very reserved in that which he gained out of the reach of his profession , only this is well known that Ship of Currance ariving a little before Christmas , wherein he had a share ; upon a sudden Embarge was raised by him and some Partners to an incredible summe of money by intelligence held with some Factors they had abroad . Sect. 4. How he came to buy Lands . WHen by these and other meanes he had raised a considerable summe of money , he bethought himself of laying it out upon an Estate that might be both certain and improveable ; the L. of B. had 9●0 . l. a year engaged upon mortgages which he must needs sell , he imployes one Warner of Lawrence Lane to find him a Chapman , he meets with Audley , and offereth it him with the particulars , Audley finds that the Wood and Timber upon it was worth 4000. l. he bids 1200● and hath it for thirtten thousand two hundred pounds , and two hundred pound to Warner , he buyeth it and felleth 3000. l. three hundred and thirty pounds worth of Wood and Timber ; parcells the Estate into two and thirty parts , and gaines within the compass of a twelvemoneth by his 13000. l. 8000. l. for he sold the Estate for above 17000. l. besides the Wood that he felled from it : Another time he was acquainted with a Steward that belong to a needy Gentleman , which Gentleman was to let some 11. hundred a year for 7. yeares , Audley and the Steward foreseeing that he must sell that which he now let within an year or two joyne heads together , and let the Land below the value of it , so that when the Gentleman came to sell and deliver in particulars , he had but 900. l. a year in present rent , to shew whereby they gained 4000. l. pounds among them , but they made him amends againe when being to sell another part of his Estate , they had Tenants that paid 550. l. a year for that which was scarce worth 425. and according to that counterfeit rent sold the Estate , gaining for themselves or their Lord 2000. l. Sect. 5. How he managed his calling at the Counter when he was his own man. WHen he set up for himselfe , the repute of his care , industry , and ability drew him a world of Customers , his advice was so ready for their money , and his purse for their Estates ; that there was none whose occasions were great , or care , perplexed , but they repaired to Audley , his advices were brief and weighty , his management of affaires was subtle and close , his own behaviour retyred and reserved , his privadoes and companions were rich , prudent , and industrious , his correspondence was general and usefull , there being very few within his acquaintance but such as were subservient to his thriving way , his friends were choice , his houres were certaine , his vigilance was observable , his condescention to the meanest was obliging , his garbe was grave and decent , his expences improved and usefull , so that he laid out the very money he spent , and was as it were a Broker in his very Meat , Drink and necessaries , his actions and discourse were intricate and dark , a man had much a do to find out the sence of the one , or the designe of the other , his pleasure was private , and discreet wherein it might cost him least , and where he might be least discovered , passing through the street neer her corner , and going the blindest way to her house , in the twilight in the Evening in the black and dark night , ct behold there met him a Woman with the allayne of an Harlot , and subtle of heart , and she caught him and kissed him , and with an imputent face said unto him , Come let us take our fill of love untill the morning , let us solace our selves with love , for the good man is not at home , he is gone a long journey , he hath taken a Bag of Money with him , and will come home at the day appointed , with much fair speech she , causeth him to yield with the flattering of her lips , she forceth him , he goeth after her straight way , as one goeth to the slaughter , or as a fool to the correction of the stocks , till a Dartstricke through his Liver , as a Bird hasteth to the snare , and knoweth not that it is for his life : But to return to his calling , He made it his businesse to be acquainted with the Stewards and Dependants of Grandees , by whose meanes he might insinuate himself into great mens wants and occasions , and so get within their Estates , particularly he was acquainted with the great Tilseley Steward to the Dr. B. with whom he agreed to go halfe in halfe for all the Estates that they should meet with , who dying about 1628. left some 1200. l. a year behind him , whereof our Audley had the evidences , which with a little money he secured to himself for ever ; He made use of two Scriveners from one whereof to the other , he used to turn his money not without considerable advantages upon each alteration , He made more use of his Clients in order to his designes then they made of him for their cause , for upon first acquaintance with them finding which way they dealt , he plyed them with questions and demands concerning persons and things which might conduce to his end , — and engaged them upon such particulars as he found them most likely to serve him in , so vigilant was he upon his advantages that there hardly passed any thing , or words out of which he could not pick out something of profit , so that what ever happened his Mill was still going , if there were any houses to be sold , any Commodities to be vented , he was sure to be a Customer , but seldome approving himself , having others at his command for that service , whereof one serves him a trick thus , Audley having bought a Tenement of 45. l. 10. d. a year in one Mickle Thwaits name , this Mickle Thwait dyeth , and his Wife finding these Deedes claimes her thirds , and had it for her life , notwithstanding all Audleys care to the contrary — their cunning was outwited , and for pelfe meets with one subtler then himself , he employes one once to take a bond in his name for two hundred and fifty pounds , and it happened through the neglect of him that he employed that these words were left out , et ad eandem solutionem faciendam obligo me et harredes meos ; the party bound dies , Audley sueth the Heir , he pleades he is not bound , Audley replyed that it was a meer default of the Clark , and so might be amended and so procured , an order whereby it was to be amended by consent , and then went on in his suit and recovered the money ; there was an action upon the case brought against this Audley for receiving fourscore pounds twice , but he avoided it with this quirk that they should have brought an action of acount , Trin. 4. Cor. rol . 305. — Hil. 3. Caroli Roll. 43. there was a case between our Audley and one Halsey thus , action surtrover of goods , on the 25. day of Novem. Anno tertio Caroli , upon not guilty a special Verdict was found that one John Hill and Alice Squire was possessed of these goods , and used the Trade of Merchandize , and being so possessed were bound unto the Defendant A o 20 . mo 1. Iac. In a Statute acknowledged according to Law for a true and just debt , & that being forfeited , he sued an extent upon that Statute 34. mo Octobrij 3. Cor. directed to the Sheriffes of London , and they by virtue of that extent tricesimo primo Oct. 3. Cor. extended those goods , the writ being returnable ( incrastino animorum ) and returned the writ and enquisition into the Chancery , that the 3. of Nov. 3. 3. Cor. the said John Hill and Alice Squire became Bankrups being indebted to our Audley , and to diverse others for true just debt , upon the 6. day of Nov. 3. Cor. the Defendant shewed a liberate upon that extent , and those goods the same day were delivered by the Sheriffes according to the apprisement in the extent ; and afterwards upon the 8. day of Nov. Audley sued out a Commission of Bankrupts against the said Hill and Squire , and the Commissioners by virtue of their commission , sold those goods to the Plaintiffe , Audley upon the three and twentieth of Nov. aforesaid , and the Defendants afterwards converted them to other uses , — this was argued several dayes at the Barre , and the sole question was , whether John Hill and Alice Squire becoming Bankrupts , after the extent and before the Liberate the sale of the goods by the Commissioners to the Plaintiffe , viz. Audley were good enough , it was argued that this sale was good thus , viz. for not withstanding this extent the property of the goods remained in the conusor , and by the King are only seized into the Kings hands , but that shall not devest any property from the Conusors , for they be but as it were in protection of the King ; and then when the Conusors became Bankrupt before the Liberate , those goods are in the power of the commissioners to sell and destribute among the Creditors ; but all the Court resolved against Audley that these goods extended before they became Bankrupts ▪ and delivered by the Liberate after they became Bankrupts , could not be sold by the Commissioners , because they being extend were quali in custodia legis , so as the Conusors have not any power to give , sell , or dispose of them , and it was therefore with much a do adjudged for the Defendant . These intricate Cases make up Audleys life , a life of intricacies and misteries , wherein he walked as in amaze ; and went on as in a labyrinth with the clue of a resolved mind , which made plaine to him all the rough passages he met with ; he with a round and solid mind fashioned his own fate , fixed and unmoveable in the great tumults and stir of business , the hard Rocke in the middest of Waves . He took care to accompany himself with some Grave and reverend Divine to his dying day ; from whom if he gained not piety , he gain'd the reputation of it , you should have in his Chamber upon the Table a large Bible , & Bishop Andrewes Sermons , and if you surprized him not you might find him busie with one of these Bookes ; but if you come suddenly he was in his Closet , — he was a great frequenter of the Church in the time of Divine Service ; but for Sermons he cared not for them , and he was something concerned to see Religion ( as he used to say ) made a meer Preach ; he would usually say that we might very well content our selves to go to Heaven the old and good way which our forefathers went in ; what ( saith he ) are we wiser then our forefathers ? — seek wisdome among the Ancient and in length of dayes understanding , yea in all matters as well Religious as Civill this was his rule ; that the judgements of men experienced , aged , and wise , yea though they speak without any proofe or demonstration , are no less to be hearkned unto , then as being demonstrations in themselves , because such mens long observation is as an eye , wherewith they presently and plainly behold those principles that sway over all actions ; that which makes men wise is the gathering of principles out of their own particular experiments ; and the framing of our particular experiments according to the rule of their principles will make us such as they are ; — the times will never be well ( he said ) untill we had Queen Elizabeths Protestants againe in fashion , — here 's now one saith one thing , and another saith another , so that a man cannot tell what Religion to be of ; he observed that the great scandall of our Religion is the great covetousness of our Clergy men ; they must have their hundreds and thousands a year when as fome fifty or threescore might satisfie an honest man to buy him a few Books , and meat , and drink , and cloathing , wherewith he should be contented ; for he allowed not marriage in a Clergy man , for said he their Children never thrived ; and their Wives were usually left in a poor condition , when the Parson is alive , they lead a merry life ; but when the Parson is dead and gone , where then is the Parsons Wife ; truely he wondred what the Papist meant when he affirmed that the poor sinner should be saved by his workes ; I rest said he often in this , that salvation is not of workes but of grace ; for if of workes then we should have something to boast , but when we have done all , we are but unprofitable servants ; he would much complaine of the uncomfortable preaching of the late times , when he could hear of nothing but of Hell and damnation , whereas they are preachers of the Gospel , — the glad tidings of Salvation ; he looked upon the Lords Prayer as an absolute forme of Prayer to which none can adde by any their new inventions , which he would constantly say morning and evening ; — Virginity he looked upon as meritorious , and therefore he would say to an old Maid of his , I like thee the better because thou art unmarryed , to which she replyed , In troth master I like you the worse because you are unmarryed ; he thought all Religion consisted in this , Do unto others as thou wouldest have others do unto thee ; this is the Law and the Prophets . SECT . VI. Of his obtaining that profitable place in the Court of Wards . WHen he had setled himself in a very good Estate , he resolved to quit his small gaines at Guild-Hall and to fly ; at some greater ones at Court , he buyeth an excellent place at the Court of Wards for 3000. l. where he got this vast Estate , of which place being asked what was the value of it by the year , he answered ( as another in the like case ) that it might be worth some thousands of pounds to him , who after his death would go instantly to Heaven , twice as much to him who would go to Purgatory ; and no body knowes what to him who would adventure to go to Hell ; one asked our old man how he made a shift to live so long ? — he answered I have a good place at Court , and seldome doth a man die in a good place there ; in the Court of Wards he gained money by doing a good Office , viz. in hindring some great persons to make a prey of young Heires , for some fees allowed him by the Heires relations , and therefore he was the father of the fatherless : Although the three Honourable persons under whom he lived , looked upon the livings that fell into their hands by wordships as theirs to dispose of , and not to make profit by ; in so much that one of them when two rich Parsons endeavoured to out-vie one another in offering great summes of money for a great place ; asked a third Parson who stood by looking for a small living but of great worth , what will you Sir give for this great place ? not a peny answered he , for it is against my conscience ; then saith the Honourable person , you Sir deserve the place best , you shall have it , though I say they were so just that they were deafe to all importunity , besides that of a known worth , joyned with piety and industry , yet this Gentleman under them made great advantages of such things , that in vaine did those masters throw away the bribes when this servant might catch them up at the first rebound , yea before ever they come to the ground ; as we know what Lord Keeper it was in the later dayes of Queen Elizabeth , who thought himself an upright man , was spoken of for the business of his servants in the sale of Ecclesiasticall livings ; he had the best way for the cleane conveyance of symoney of any man in England ; so that old wayes of Symoney which were used in the Ancients times ( as appeares by the Councells prohibiting them ) were but bungling to the cunning contrivance of the Symony engineeres in our times ; as if they cared not to go to Hell , so it were not the neerest way , bnt that they might fetch a far compasse round . 1 He would tye the Clarke to give him a Bond of so much money to resigne at within 8. or 10. moneths after institution and induction ; the forfeiture of which Bond was his money for the living . 2 He would take a Lease of a Parsonage under value for three yeares , and so gaine his wished for summe , in so much that he was called the Parsons Tenant ; being asked how he thought to be saved ? he answered he hoped his Landlords would pray for him ; — and being asked whether he was not afraid of a curse upon his Estate from Church livings so sacrilegiously obtained ? he answered that he thought that Church goods blessed him ; for said he a little that a man hath of a righteous mans , is better then if he had all the riches of the ungodly ; and withall he added that if the Clergy could in conscience allow money for their benefices , he could in conscience receive it , &c. He was observed very successefull , insinuating with the master of the Court of Wards and Liveries , in so much as William of Nassan that popular Prince of Aurange , is said to wine a Subject from the King of Spain to his own party every time he put off his Hat ; so it was said that as often as Audley put off his Hat to the master of the Court of Wards and Liveries ; he gained a young Heir ; It 's discoursed of him ( though I do not beleive it ) that he joyned with another in all causes in the Court of Wards and Liveries , that one should be for the Plaintiffe , whom charity presumed alwayes injured ; the other for the Defendant who was to be pittyed as compelled to Law , with this condition to restore the money to the party against whom the cause went , to give him his due , he was a good advocate , for he would not only hear , but examine his client , and pinch his cause where he found it was foundred , for he observed that many clients in telling their case , rather plead then relate it , so that the Advocate heareth not the true state of it , till opened by the adverse party ; those men who understood more then all before the client hath told halfe runne without their errand , and will returne without their answer , if the matter were doubtfull , he would only warrant his own diligence , yet some keep an assurance office in the Chamber , and will warrant any cause brought unto them , as knowing that if they fail , they loose nothing but what was lost long since their credit ; when his name was up , his industry was not down : for he said he could not live by his credit but his labour ; — there was an Heir belonged to the Court of Wards , about whose Lands this was a controversie where his Lands lay , saith Audley if you cannot find his Lands in the Country , how can we find them here . A Lord borrowing money of our Audley when he was of the Court of Wards , finds him very exacting ; So said he , What do not you intend to use a Conscience ? Ye● said he , I intend hereafter to use it , why Sir , we Monied-men must ballance Accounts , if you do not pay me , you Cheat me ; but if you do , then I Cheat your Lordship . In his place he kept Servants long : being asked the Reason , I keep them awhile , because I have need of them ; and I will keep them awhile , because they have need of me . Bnt indeed he knew that there was nothing better than an old Servant , as who had made his Masters Interest his own , with whom he would live and dye ; and as one who understood his Masters business by long acquaintance and experience . He had once fallen out with a Gentleman , who shewed him some B●gs he would spend against him ; he asked , Whether they had any bottom ? Yes , said the Gentleman : Nay , then I care not ; for here I have a constant Spring , and I cannot spend in other Courts more than I gain in this Court. During his continuance in his Office at the Wards , he would complain that there were so many Knights who were so poor ; Nay ( said a Gentleman of a free Speech and Behaviour ) I hope you Mr. Audley will build Almes-houses for all these poor Knights . He perswaded a Gentleman to enclose some Ground with Posts and Rails , and as he was casting up the Charge what it would come to , a Familiar standing by , said upon the sudden , Come Mr. Audley , methinks you do not go the cheapest way to work ; Why , said he ? In truth ( Mr. Audley ) said the Gentleman , Count you but 〈◊〉 the Posts , and the poor People of the Countrey will find R●●●ing . In the Court of Wards he watched the Incumbrances that lay upon the Estates that came thither , and he undertook them , complying with the Necessities of the Owners , insomuch that he had at one time an Hundred and Fourteen Mortgages , Statutes , and Judgments . An ingenious man saying of him , That his Papers would make a good Map of England ; and he would say , The Gentlemen of England were great Vsurers ; for they turned all their Estates into Obligations . It was his usual Observation in his business , That the next and nearest way is commonly the foulest ; and that if a man will go the fairest way , he must go somewhat about . There was a common Talk that the King was poor and necessitous , and many Projects were thought on to supply : Nay ( saith Audley ) let us help this King to some good Office ▪ for all his Officers were very nigh . There was some Proposal to the old man to buy a more honourable , though a less profitable place than his own ; Why , saith Audley ? Saith his Friend , That as all this while he had grown in Bredth , now you must needs grow in Heighth , or else you would be a Monster ! Truly , said Audley , I am loth to rise higher , for I fore-see my Fall ; which happened accordingly , just before the late War , when the Court of Wards was put down ; whereby , with other Accidents , he lost above an Hundred thousand Pounds . He would say , That his ordinary Losses , were as the shaving of his Beard , which would grow the faster thereby . The losing of this place , was like the losing of a Member , which was irrecoverable . About that time he would needs be discoursing of the Vanity and Trouble of this World , and of his Intention to retire to a private Life ; whereupon a merry Friend of his , told him a Story of an old Rat , That would needs leave the World , and therewith acquainted the young Rats , that he would retire into his Hole , and spend his dayes solitarily , and would enjoy no more Comfort , Commanding them upon his High Displeasure , not to come in unto him . In Obedience to his Command , they forbear two or three dayes ; at last , one was more hardy than the rest , incited some of his Fellowes to go in with him , and he would venture to see how his Father did , for he might be dead . They accordingly went in , and found the old Rat sitting in the midst of a rich Parmezan Cheefe , gnawing with all its Might . He encouraged them underhand , and would solemnly say of them openly , That they were Horse-leeches , that only sucked the corrupted blood of the Law : He trades only in Quirks and Tricks , his High-way is in By-paths , and he loveth a Cavil , better than an Argument ; an Evasion , than an Answer . He had this property of an honest man , That his Word was as good as his Bond ; or he could pick the Lock of the strongest Conveyance , or creep out at the Lattice of a word ; therefore he counted , to enter common with other , as good as his own several ; for he would so vex his Partners , That they had rather forego their Right , than undergo a Suit with him ; he would fall in usually with those Persons that he saw fell out . SECT . VII . How he entered himself of the Temple . FInding House rent pretty smart in the City , and the inconvenience of Ingresse and Egresse and dependance upon other people considerable , he contrives to have a Chamber in the Temple in a bargain he bought , where he might have Law at his command , which he had so much occasion to use : that in his old age , when a man undertook to follow his business ▪ you may , said he , but let me , said he , have some six or seven Suits for my recreation : he would keep company with the Benchers and other Gentlemen at their fires , where when it was proposed that they should Club for Wine , or Ale and Tobacco , he would say ( Gentlemen ) I will go along with you as far as a penny goeth ; when they reply'd , what can a penny do ? he would say more then you imagine : for there is not a penny you spend but will buy a foot of Land : he would say to young men , fie , fie , why are you so Idle ? there is not an hour in the day , but you might gain six pence in , and sure two pence : It 's a sad thing he would say , to see Gentlemen , under pretence to learn Law , here learn to be lawless : not knowing by their study so much as what an Execution means , till they Learn it by their own dear experience : By his Scriveners means he grew acquainted with most of these young gallants ; nor were the youngsters so needy , as the other was ready to feed them with money , sometimes with a courteous violence , forcing upon them more then they desired , provided the security were good , or the advantage great : sometimes he would adventure to trust , if his estate in hope were over measure , though he himself were under age ; he adviseth them to be good husbands ▪ and sell first the stragling part of their Estates , perswading them that they should not be sensible of such Sales , which would make their means more entire , as counting the gathering of such scattering rents , rather burdensom than profitable : this he would have at half the value , so that the feathers would buy the goose , and the wood pay for the ground : and when the poor Gentleman had with his money stopped one gap by prodigality , he would open another : O how the Principal , the Use , the Use upon Use swell the debt to an incredible summe , until half the Estate was sold , and then the old man knew , that when half the Estate was gone , the Gentleman would live as if he enjoyed the whole ; and though he abated in Possessions , he abated not in Expences : how cunningly would he put his decoying Gentleman upon such projects as in hope of recovery would ruine them , or it may be , which is worst , he would engage two decaying Gentlemen together , until they both miscarried : how subtilly would he let his debts grow on until they became to a considerable summe : Gentlemen could not be more careless to pay then he was willing to continue the debt , knowing his Bonds , like Infants , battle best with sleeping . SECT . VIII . What a Master he was . TO give him his due , he had a courage as a Master extraordinary that made him Overseer of all his business , either in person or providence , so that a thrifty Fellow that served him , gained not above 400 pound under him , in the space of thirty years : He was very careful in his Accounts : This being a Rule with him , If the Master makes no Account of his servant , the Servant will make small Account of the Master , and cares not what he spendeth or doeth , who is never brought to an Audit and Reckoning : He would say , That the dust that fell from the Masters shooes , was the best Compost to manure ground . He allowed his Servant board-wages , whereby they might provide for themselves what was wholesome , sufficient and necessary : The Wages he contracted for , he duly and truly payed his Servants . If he finds a servant utterly unuseful , so that he cannot fairly prevail with him to do him any good or himself , he rid his hands of him , and fairly put him away ; neither discomposing himself in fretting at him , nor troubling himself in correcting him : such things being neither fit for him , nor useful for his servant , which might torment him , but not reform him , and so make him keep his faults , and forsake his Master : — He loved dearly those servants that continued with their Masters : Therefore he allowed at his death ten pound apeece to forty Maids that had continued three years together with their Masters . He said , he desired not a wise servant who would not do , but dispute : and he observed , that simple servants ( understand such , whose capacity is bare measure without surplusage equal to the business he is used in ) are more useful , because more managable then other men , especially in matters wherein not thier brains , but hands are required ▪ yet if a Master out of want of experience enjoyns him to do what is hurtful or prejudicial to his own State , Duty herein makes him undutiful , if not to deny , to demur in his performance , and choosing rather to displease then hurt his Master , he humbly represents his reasons to the contrary : he desired that a servant should make true , direct and dutiful Answers to his Master , and he liked the servant that industriously endeavoured to provide something for himself whereby he may be maintained in his old age . SECT . IX . How he kept Company . COmpany is the greatest pleasure of the nature of man : yet he reckoned solitariness better then a debauched company , for the wildness of the place is only uncheerful while the wildness of loose persons is dangerous : he would not avoid miscarriages onely , but the very occasions of them : among which bad company ( the limetwigs of the Devil ) is the chiefest especially to catch those natures , which like the good fellow Planet Mercury are most swayed by others : in all company he stood upon his guard , and though with them , yet he was not of them : the company he kept was the comment whereby he discovered the closest man : Let other men study Books , he for his part would study Men. He liked that Proverb very well : He that eats Cherries with Noble men , shall have his eyes spirred out with the stones ; for he observed that they who live constantly with men above their Estates , shall reap shame and losse thereby : if thou payest nothing , saith he , thou art their scorn and contempt : if thou payest along with them , thou wilt be thine own ruine : although he was very welcome to his betters , as being such a one as though he paid not a penny of the shot , he spends enough in lending them his time and discourse ; and he would say he might lose , but could not gain by inferiors company : he liked men of a communicative nature , remote discourses , were as full , as fluent , and their judgements were as right as their tongues ready : — His friends were few , but choice : his great friends used to wait upon him in great state to gain credit and repute : one among the rest came always attended with a large retinue , who it seems were onely hired for the time , and so dismissed when the complement was over ; this was observed by the old man : and one time the Grandee taking his leave of him with extraordinary Complements , spare your Complement , said he , for I believe I shall shortly see you again , but let me , I pray you , salute your servants whom I shall never see again : he loved serious men , and would say that a wanton jest make fools laugh , and wise men frown ; It s good to make a jest that is harmless mirth , but it is naught to make a trade of jesting , that is weak folly : he could not endure to hear any abused who were dead ; for to wrong their memories , is to wrong their ghost of their winding sheet : he could not endute any should scoff at their defects who are not able to amend them ; nor to have any flouted for his profession if it were honest and painful : he would say , He that loseth his friend for a jest , deserves to die a beggar in the bargain : yet some think their conceit like mustard , not good except they bite : Friend , friend , such let thy jests be that they may not grind the credit of thy friend , and make not jest ; so long , until thou becomest one : he desired to enjoy his company in his Chamber , without the charge or trouble of going abroad . SECT . X. What a Landlord he was . HE would say that a man had best let his Land on a reasonable rate , so that the tenant by imploying his stock , and using his industry , may make an honest livelihood , thereby to maintain himself and his children : he would not be too easie , because under an easie Landlord a Tenant seldome thrives , contenting himself to make the just measure of his rent , and not labouring for any surplusage of Estate , nor yet too hard , least the Tenant revenge himself upon his Land , and run away with the Rent ; yet he would raise his Rents to the present price of all commodities : he would say , if we should let our Lands as other men have done before us : now other wares daily go on in price , we should fall backed in our Estates : he rejoyced to see his Tenants thrive , yea , looketh upon it as a great honour to himself , when he perceived that God blesseth their endeavours , and that they come forward in the world ; as it was his honour , so it was his advantage too : he had one Tenant , that when he came made great provision for him still : and died worth five thousand pounds : and when it was told him that he died , and left but five thousand pounds behind him ▪ I thought ( said he ) he would die no rich man who made such needless expences . SECT . XI . His Discourse , and memorable Sayings . I. OF men that would not thrive : 1. They would never thrive that observed not Time and Opportunity . 2. They cannot thrive that are not punctual ; that by failing , looseth his friend , looseth his advantage of Thriving . 3. They cannot thrive , who are of too light , voluble and wandring minds . 4. They cannot thrive , who are of too narrow , fixed , peremptory and resolute , and slow , and not able to meet with the great variety of Occasions . 5. They cannot thrive , that are too credulous , easie and hasty . 6. They cannot thrive , that are too anxious , diffident and zealous . 7. They cannot thrive , that are not resolved and well weighd . 8. They cannot trive , who take no care of their little Expences . 9. They cannot thrive ▪ who have not an exact Account of their Expences and Incoms . 10. They cannot thrive , who meddle with more , then they are well able to manage , &c. II. His Rules of Thriving , which I cannot better express , then in these words : 1. Fly Idleness , which yet thou canst not fly , By dressing , misdressing , and complement , If those take up thy day , the Sun will cry Against these , for his light only was lent . God gave thy soul brave wings , put not those feathers Into a bed to sleep out all ill-weathers . 2. — fool not , for all may have , If they dare try a glorious life or grave . 3. When thou dost purpose ought within thy power , Be sure to do it , though it be but small , Constancy knits the bones , and makes us stowre , When wanton pleasures beckon us to thrall : Who breaks his own Bond , forfeiteth himself , What nature made a ship , he makes a shelf . 4. Do all things like a man , not sneakingly . Think the King seeth thee still , for his king does : Simpring is but a lay Hypocrisie : Give it a corner , and the Chi undoes : Who fears to do ill , sets himself to task : Who fears to do well , sure should wear a mask . 5. Slight those that say , amidst their sickly healths Thou livest by rule , what doth not so , but man ? Houses are built by rule , and Common-wealths : Entice the crusty Sun , if that you can From his Ecliptick line : becken the skie : Who lives by rule then , keeps good Company . 6. Who keeps no guard upon himself , is slack , And rots to any thing at the next great thow : Man is shop of Rules , a well trusted back : Whos 's every parcel under-writes a Law. Loose not thy self , nor give thy humours way , God gave them to thee under lock and key . 7. Be thrifty , but not covetous , therefore give Thy need , thine honour , and thy friend his due : Never was Scraper brave man : get to live , Then live and use it , else it s not true That thou hast gotten ▪ surely Use alone Makes money not a contemptible stone . 8. Never exceed thy Income ; Youth may make Even with the year ▪ but age if it well hit , Shoots a bow short , and lessens still his state As the day lessens , and his life with it . Thy Children , Kindred , Friends upon thee call Before thy jorney , fairly part with all . 9. By no means run in debt , take thy own measure , Who cannot live on twenty pound a year , Cannot on forty , he is a man of pleasure : A kind of thing that 's for it self too dear . The curious Untrift makes his cloth too wide , And spans himself , but would the Taylor chide , 10. Spend not on hopes , they that by pleading cloaths , Do fortunes seek , when worth and service fail Would have their tale believed for their oaths , And are like empty vessels under sail : Old Courtiert know this : therefore set out so , As all the day thou mayest hold out to go . 11. In Cloths , cheap handsomness doth bear the bell , Wisdoms a Trimmer-thing then shop ere gave ; Say not then , this with that Lace will do well , But this with my discretion will be brave : Much curiousness is a peppetu●ll woing , Nothing with labour : folly long a doing , 12. Play not for gain , but sport ; who plays for more Then he can loose with pleasure , stakes his heart , Perhaps his wives too , and whom she hath bore Servants and Churches also play their part , Only a Herauld who that way doth pass , Finds his cracked name at length in the Church-glass . 13. If yet thou love games at so dear a rate ; Learn this that hath old Gamesters dearly cost : Dost loose , rise up , dost win , rise in that state , Who strive to sit out looking hands are lost : Game is a civil Gun-powder in peace , Blowing up houses with their whole increase . 14. Wholly abstain or wed : thy bounteous Lord Allows thee choice of Paths , take no by-ways , But gladly welcome that he doth afford : Not gruding , that thy lust hath bounds and stays ; Continence hath its joy : weigh both , and so , If Rottenness have more , lee heaven go . 15. Drink not the third glass , which thou canst not tame : When once it is within thee , hut before Mayest rule as thou list , and pour the shame ▪ Which it would pour on thee upon the floor . He that is drunken , may his Mother kill , Big with his sister : he hath lost the Reins , Is out-lawed by himself : all kind of ill Doth with his liquor slider into his veins . The Drunkard forfeits men , and doth devest . All worldly right , save what he hath by the beast . If Reason move not gallantly , quit the Room , Call in a Shipwrack shift there several way , Let not a common ruine thee intomb . Be not a beast in Courtesie , but slay Stay at the third glass , or forego the place , Wine above all things doth Gods stamp deface . 16. Lye not : but let thy heart be true to God , Thy mouth to it , thy actions to them both . Cowards tell lies , and those that fear the rod , The stormy working soul spits lies and froth : Dare to be true ; nothing can need a lye , A fault which needs it most , grows two thereby . 17. Be sweet to all , is thy complexion sowre , Then keep such company , make them thy allay : Command thy self in chief , he lifes war knows , Whom all his passions follow as he goes . 18. Think not thy fame at every twitch shall break By great deeds shew that thou canst little do , And do them not : that shall thy wisdom be , And change thy temperance into bravery . 19. Wisdom picks friends , Civility plays the rest , A toy shunned clearly , passeth with the best . 20. Towards great persons use respective boldness , That temper gives them theirs , and yet doth take , Nothing from them , in service , care or coldness , Doth calably thy fortunes more , or make 21. Envy , not greatness ▪ for thou makest thereby Thy self the worse , and so the distance greater Be not thine own worm : yet such jealousie As hurts not others , but may make thee better : Is a good spur , correct thy passions spight , Then may the beast draw thee to happy light . 22. Thy friend put in thy bosome , wear his eyes Still in thy heart , that he may see what 's there . 23. Yet be not hasty if thou be a father , Love is a personal debt I cannot give . My Childrens right ; nor ought he take it , Rather both Friends should dye , than hinder them to live ; Fathers first enter Bonds to Natures ends , And are her Sureties , ere they are Friends . 24. Calmness is great advantage ; he that lets Another Chafe , may warm him at his Fire ; Mark all his wandrings , and enjoy his Frets , As cunning Fencers suffer hence to Tire . 25. Mark what another sayes ; for many are Full of themselves , and answer their own Notion , Take all unto thee ; then with equal Care , Ballance each dram of Reason like a Potion . 26. Pitch thy Behaviour low , thy Progress high , So shall thou Humble , and Magnanimous be . Sink not in spirit ; who aimeth at the Sky , Shoots higher far than he that means a Tree . 27. Let thy mind still be bent , still plotting where And when , and how the business may be done , Slackness breeds Worms ; the sure Traveller Though he alight sometimes , still goeth on . Active and stirring Spirits live alone , Write on the others , Here lives such a one . 28. Who say I care not , those I give for lost , And to instruct them , 't will not quit the cost . 29. Scorn no mans love , though of a mean degree , Love is a present for a mighty King. Much less make any one thine Enemy , As Guns destroy , so may a little thing . The cunning Workman never doth refuse The meanest Tool that he may chance to use . 30. All Forreign Wisdom doth account to this , To take all that 's given ; whether Wealth Or Love , or Language nothing comes amiss , A good digestion turneth all to health . And then as for our fair Behaviour may Strike off all Scores , none are so clear as they . 31. Affect in things about thee cleanliness , That all may gladly board thee as a flower ; Slovens take up their stock of noysomness Before-hand , and anticipate the last houre : Let thy mind , sweetness have its operation , Upon thy Body , Cloaths , and Habitation . 32. In Almes regard thy means , and others merit , Think Heaven a better bargain , than to give Only the single Market-penny for it , Join hands with God to make a man to live . 33. Sum up at Night what thon hast done by day , And in the morning , what thou hast to do , Dress and undress thy soul : Mark the decay And growth of it ; if with thy Watch that too Be down , then wind up both ; since we shall be Most surely judged , make thy Accounts agree . 34. In brief , Acquit thee bravely , play the man , Look not on pleasures as they come , but go , De●er not the least virtue : Lifes poor span Make not an 〈◊〉 by trifling in thy Woe : If thou do ill , the joy fades not the pains : If well , the pain doth fade , the joy remains . Bishop Saunderson of Vsury . AND now methinks I see the Vsurer hugging himself , and clapping his sides , that he hath come off so fairly ; surely his Calling is absolute good , whereon none of these Rules could fasten , But indeed it is with the Vsurer in this Case , as with the Drunkard . If the Drunkard should ask me against which of the ten Commandments he offended , I confess I could not readily give him a direct punctual Answer : Not that he sinneth not against any , but because he sinneth against so many of them , that it is hard to say against which most . He sinneth against the sixth Commandment , by distempering his Body ; he sinneth against the seventh , by enflaming his lust ; he sinneth against the eighth , by making waste of the good Creatures of God. Right so is it with our Vsurer in this Case : He would pose me , that should ask me the Question , Which of these three Rules fetcheth in the Vsurer , and his Calling . Verily I cannot tell which most , I think every one of the three may ; howsoever , among the three , I am sure I have him ▪ If Vsury be simply unlawful ( as most of the Learned have concluded ) then the first Rule hath him . I should be very tender to condemn any thing as simply unlawful , which any even imaginary conjuncture of Citcumstances would render lawful ; and would choose rather by an over-liberal Charity to cover a multitmde of sins ( if I may abuse the Apostles phrase to that sense ) than by a too superstitious Restraint make one . Yet the Texts of Scripture are so express , and the grounds of Reason brought by learned Men , seem so strong against Vsury , That I have much ado to find so much Charity in my self , as to absolve any kind of Vsury ( properly so called ) with what Cautions or Circumstances soever qualified , from being a sin . But I will suspect mine own , and the common Judgment herein , and admit for this once , ( dato non concesso ) That Vsury be in some Case lawful , and so our Vsurer escape the first Rule , which yet cannot be , till his Teeth be knocked out for biting : But you must knock out his Brains too , before he escape our second Rule . I dare say , the most learned Vsurer that liveth ( and they say some learned Ones are Vsurers ) will never be able to prove , That Vsury ( if it be at all lawful ) is so lawful , as to be made a Calling . Here all his Doctors , and his Proctors , and his Advocates leave him . For can it possibly enter into any reasonable mans Head to think , That a man should be born for nothing else , bnt to tell out Money , and take in Paper ? which if a man had many Millions of gold and silver , could take up but a small portion of that precious time which God would have spent in some honest and fruitful Employment . But what do I speak of the Judgment of reasonable men in so plain a matter , wherein I dare appeal to the Conscience , even of the Vsurer himself ; and it had need be a very plain matter , that a man would refer to the Conscience of an Vsurer . No honest man need be ashamed of an honest Calling ; if then the Vsurers Calling be such , what need he care who knoweth , or why should he shame with it ? If that be his Trade , why doth he not in his Bills and Bonds , and Noverints , make it known to all men by those Presents that he is an Vsurer , rather than write himself Gentleman or Yeoman , or by some other stile ? But say yet our Vsurer should escape , at least in the Judgment of his own hardned Conscience , from both these Rules , as from the Sword of Jehu and Hazael : There is yet a third Rule , like the Sword of Elisha , to strike him stone-dead , and he shall never be able to escape that . Let him shew wherein his Calling is profitable to humane Society ; he keepeth no Hospitality ; if he have but a bar'd Chest , and a strong Lock to keep hi● God and his Scriptures ( his Mammon and his Parchments in ) he hath House-room enough . He fleeceth many , but cloatheth none . He biteth and devoureth ; but eateth all his Morsels alone . He giveth not so much as a Crumb , no no● to his dearest Broker or Scrivener ; only , where he biteth , he alloweth them to scratch what they can for themselves . The King , the Church , the Poor , are all wronged by him , and so are all that live near him ; in eve●y common charge he slippeth the Collar , and leaveth the burden upon those that are less able . It were not possible Vsurers should be so bitterly inveighed against by sober Heathen Writers ; so severely Censured by the Civil , and Canon Laws ; so uniformly condemned by godly Fathers and Councils ; so universally hated by men of all sorts , and in all Ages and Countries , as Histories and Experience manifest they ever have been , and are : if their Practice and Calling had been any way profitable , and not indeed every way hurtful , and incommodious both to private men and publick Societies . If any thing can make a Calling unlawful , certainly the Vsurers Calling cannot be lawful . Sands Relat. 248. of Rich Antonio . IN King Henry the 8th . dayes , there was one Mr. Gresham , a Merchant of London , setting Sail homewards from Palirno , where dwelt at that time one Antonio , called the Rich , who had at one time two Kingdoms mortgaged to him by the King of Spain ; and being crossed by contrary Wind , Mr. Gresham was constrained to Anchor under the Lee of the Island off from Bulo , where was a burning Mountain . Now about the Mid-day , when for a certain space the Mountain forbore to send forth flames , Mr. Gresham , with eight of the Sailors , ascended the Mountain , approaching as near the vent as they durst , where , amongst other noise , they heard a voyce cry abroad , saying , Dispatch , dispatch , the Rich Antonio is a coming . Terrified herewith , they hasted their return , and the Mountain presently broke out in a flame . But from so dismal a place they made all the haste they could , and desiring to know more of this matter , ( the winds still thwarting their course ) they returned to Palmerino , and forthwith enquiring for Antonio , they found that he was dead about the very instant , so near as they could guess , when that voyce was heard by them . Mr. Gresham at his return to London , reported this to the King , and the Mariners ( being called before him ) confirmed the same . Upon Gresham this wrought so deep an impression , that he gave over all his Merchandizing , distributed his Estate , partly to his Kinsfolk , and partly to good Uses , retaining only a Competency for himself ; and so spent the rest of his dayes in solitary Devotion . Cromerus of a rich Polonian . A Rich Polonian was very Covetous , much given to Rapine and Oppression , who falling sick , and being like to dye , was admonished by his Friends to sue to God for mercy , which he refused to do , saying , That there was no hope of Salvation for him ; no place of pardon left . No sooner had he spoken this , but immediately there was heard of the standers by most vehement stripes and blows , which appeared manifestly upon the body of this dying Wretch , who presently gave up the ghost , to the great Terror and amazement of all who were present eye-witnesses of this sad and dismal Story . Spotswood Hist . of Ch. of Scotland . of the Rich Bishop of Glascow . JOhn Cameron Bishop of Glascow , was a very Covetous man , given to Violence and Oppression , especially towards his Poor Tenants and Vassals : but God suffered it not long to go unpunished : for the Night before Christmas day , as he lay asleep in his House at Lockwood seven Miles from the City of Glascow , he heard a voice summoning him to appear before the Tribunal of Christ , and give an account of his doings : whereupon he awaked , and being greatly terrified , he called to his Servants to bring light , and sit by him : he himself also took a Book in his hand and began to read : but the Voice calling the second time , struck all the Servants to an amazement : the same Voice calling the third time far Louder and more Fearfully , the Bishop , after a heavy groan , was found dead in his Bed : his Tongue hanging out of his Mouth : A fearful Example of Gods Judgment against the Sin of Covetousness and Oppression . Strada of the rich Cardinal Granvell . Cardinall Granvell ( a great favorite of the King of Spain ) being placed under the Dutchesse of Parma , as a chief director of all the affaires in the Low Countries , when he was discharged of his office , and saw all forsaking him : he said that he had long enough waited upon other mens occasions : that a man broken with Continuall toyl he could not but wish for rest ; and that to one besieged with Petitioners Liberty was not to be refused : especially when he knew that petitioners and Letter-Carriers met like Pitcher-Carriers at a spring which they draine and trouble : That favour at Court had a better face then inside , and that all humane things are found to be far lesse in our possession then they are fancied in our hope : and that all was vanity and vexation of spirit : Mr. Latimer of a Rich man. A Rich man when he lay on his sick bed , was told by one that in all probabilitie he was not a man for this world : as he heard it ( what , saith he , must I die ? send for a Physician , wounds , side , heart , must I dye ? wounds , side , heart , must I dye ? and thus he continued , and nothing could be got from him : but wounds , side , heart must I die , and go from my Riches . Mr. Burroughs speaks of a Rich man who lived neare him , who when he heard his sicknesse was mortal , sends for his Bags of money and hugged them in his armes saying : O must I leave you , O must I leave you . He relates of another who when he lay upon his sick bed , called for his Bagges , and laid a Bagge of Gold upon his heart : and after a while bid them take it away , saying it will not doe , it will not doe . Mr. Rogers tells of one that being near unto Death , clapt a Twenty shilling Piece of Gold in his Mouth , saying : Some Wiser than some , I will take this along with me howsoever . Sophronius Bishop of Jerusalem ( Prat. spir . c. 195. referente Baronio ad an . 411. ) delivereth this History following to posterity , as a most certain thing : THat Leontius Apamiensis a most faithful religious man that had lived many years at Cyrene assured them , that Synesius ( who of a Philosopher became a B p. ) found at Syrene one Evagrius a Philosopher , who had bin his old acquaintance , fellow student and intimate friend , but an obstinate Heathen : and Synesius was earnest with him to become a Christian , but all in vain : yet did he still follow him with those Arguments that might satisfie him of the Christian verity ; and at last the Philosopher told him , that to him it seemed but a meer fable and deceit that the Christian Religion teacheth men , that this world shall have an end , and that all men shall rise again in these bodies , and their flesh be made immortal and incorruptible , and that they shall so live for ever , and receive the Reward of all that they have done in the body , and that he that hath pity on the poor , lendeth to the Lord , and he that gives to the poor and needy shall have Treasures in heaven , and shall receive an hundred-fold from Christ , together with eternal life . These things he derided . Synesius by many arguments assured him that all these things were certainly true : and at last the Philosopher and his children were Baptized . A while after he comes to Synesius , and brings him three hundred pound of Gold for the poor , and bid him Take it , but give him a Bill under his hand that Christ should repay it him in another world . Synesius took the mony for the poor , and gave him under his hand such a Bill as he desired . Not long after the Philosopher being near to death , commanded his sons that when they buried him , they should put Synesius Bill in his hand in the Grave ; which they did : And the third day after , the Philosopher seemed to appear to Synesius in the night , and said to him , ( Come to my Sepulchre where I lie , and take thy Bill , for I have received the Debt and am satisfied ; which for thy assurance I have subscribed with my own hand . ) The Bishop knew not that the Bill was buried with him , but sent to his sons who told him all ; and taking them and the cheif men of the City , he went to the grave , and found the Paper in the hands of the Corpse , thus subscribed , ( EGO EVAGRIVS PHILOSOPHUS , TIBI SANCTISSIMO DOMINO SYNESIO EPISCOPO SALUTEM : ACCEPI DEBITUM IN HIS LITERIS MANU TUA CONSCRIPTUM , SATISFACTUMQUE MIHI EST ; ET NULLUM CONTRA TE HABEOJUS PROPTER AURUM QUOD DEDI TIBI ET PER TE CHRISTO DEO ET SALVATORI NOSTRO ) that is , I Evagrius the Philosopher , to thee most Holy Sir , Bishop Synesius greeting : I have received the Debt which in this Paper is written with thy hands , and I am satisfied , and I have no Law ( or Action ) against thee for the Gold which I gave to thee , and by thee to Christ our God and Saviour . ) They that see the thing admired , and glorified God that gave such wonderful evidence of his promises to his servants : And saith , Leontius , this Bill subscribed thus by the Philosopher , is kept at Cyrene most carefully in the Church to this day , to be seen of such as do desire it . FINIS . 
A31107	----	Mercy in the midst of judgment by a gracious discovery of a certain remedy for London's languishing trade : in a sermon preached before the right honourable, the lord mayor and the citizens of London, on September 12, 1669, at the new repaired chappel at Guild-Hall / by D. Barton ... Barton, William, 1598?-1678. 1670 Approx. 66 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A31107 Wing B989 ESTC R37078 16204963 ocm 16204963 105071 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A31107) Transcribed from: (Early English Books Online ; image set 105071) Images scanned from microfilm: (Early English books, 1641-1700 ; 1087:2) Mercy in the midst of judgment by a gracious discovery of a certain remedy for London's languishing trade : in a sermon preached before the right honourable, the lord mayor and the citizens of London, on September 12, 1669, at the new repaired chappel at Guild-Hall / by D. Barton ... Barton, William, 1598?-1678. [6], 55 p. Printed for James Allestry ..., London : 1670. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Wealth -- Sermons. Sermons, English -- 17th century. London (England) -- Commerce -- Sermons. 2004-09 TCP Assigned for keying and markup 2004-09 Aptara Keyed and coded from ProQuest page images 2004-10 Melanie Sanders Sampled and proofread 2004-10 Melanie Sanders Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion MERCY In the midst of JUDGMENT : By a gracious discovery of a certain Remedy for LONDON'S Languishing TRADE . In a Sermon Preached before the Right Honourable , the Lord Mayor and the Citizens of London , on September 12. 1669. at the new repaired Chappel at Guild-Hall . By D. BARTON , M. A. and Rector of Saint Margarets New Fish-street , London . LONDON , Printed for James Allestry , at the Rose and Crown in S. Paul's Church-Yard , 1670. To the Right Honourable , Sir SAMVEL STARLING Knight , Lord Mayor of the City of LONDON , AND THE Court of ALDERMEN . Right Honourable , THIS Sermon , savouring of the Countrey , in which it was conceived , and brought forth , without the Midwifry of a Library ( my own perishing in the same Flames with your City , and the place of my now residence not affording an assistant ) was intended onely for your religious ears , in them to have both its birth and buriall ; but since it hath pleased you to reprieve it to a longer and more publick life , where should it be more justly laid than at your doors ? who for your able parts and endowments have been fitted for the publick imployment , and intrusted with the weightiest affairs of this City ; and who by your Favour and Countenance are able to cover the rawness , and rudeness , or what other defects in my weake and unworthy handling so necessary a subject . I have in publishing it , regarded more your Opinion than my own conceipt ; and I hope ( because you think so ) that the matter will not be altogether unprofitable , or unseasonable ; although it be not handled so artificially , and rhetorically as it ought , my main study being to be plain and to apply the things delivered to the present times : whatever it be , ( and I wish it much better ) it is now no more mine but yours ; and if under the beames of your goodness , it shall so thrive , as to become an Instrument for the furthering that important Work mentioned in it ; next under God your Honour and your worshipful assessors are to have the Praise , and I therein shall receive a sufficient reward of my labour ; accounting it my greatest happiness on earth , to have been able to performe any acceptable service to that Royal City , to which for many yeares past , and my whole life for the future , I have dedicated all my endeavours . I will not detain your Honour , &c. any longer from your more publick and serious affaires , but only beseech the Almighty and All-wise God , that he would give you understanding and valiant hearts to manage them Couragiously and Prudently , that you may be instruments in Gods hand for the making up the breaches in our Syon and Jerusalem ; which is , and shall be the dayly Prayer of , Your Honours and Worships unfainedly devoted , in all Christian duty and Observance , DAV : BARTON . Haggai I. 9. Ye looked for much , and loe , it came to little ; and when ye brought it home , I did blow upon it ; Why , saith the Lord of Hosts ? Because of mine House that is waste , and ye run every Man unto his owne House . SOme Geographers have observed that there is no Land so placed in the World , but from that Land a man may veiw some other Land : though between Land and Land you may see Seas enraged with stormes and tempests , yet land is still within ken . An observation , perhaps , of more curiosity than verity in the material Sea of this World : yet most certain if it be applyed to the mistical Sea of Gods Judgments , ( which the Royal Prophet compares to a great deep ) and the dry land of his mercy : though between mercy , and mercy God interposeth a raging Ocean of trouble and calamity , raised by the storme of his indignation , so that men seeme to be in the condition of the material world , Gen. 7. When the waters prevailed exceedingly upon the earth , and all the high hils that were under the whole Heaven were covered . Omnia pontus erant , deerant quoque littora Ponto . All was a Sea and that Sea had no shores , yet if they looke but onward they cannot miss of a prospect of dry land , of Mercy . The Almighty God hath so interwoven these two in the dispensation of his providence , that the one is never discernable without the other . When God landeth his people in the Haven of prosperity , he would have them look back on the tempestuous Sea from which they are escaped , and fear his Justice : when he lancheth them forth into the depth of misery he carries them not out of sight of land , that there may be hope of mercy . Thus doth the most Gracious God in the midst of Judgment remember Mercy , and giveth even the vally of Achor , the vally of trouble for a door of hope , and in the deepest Ocean of his Judgments , discovers a little Island of Mercy to repaire to . And thus did he of old deal with his People the Jewes ; He caused the King of Babylon to arise like waters out of the North , and to become an overflowing flood , and to overflow the land and all that was therein , whereby they were swept away into Captivity ; yet then when these waters did so overflow their heads that they said they were cut off , the all-merciful God lifted up their heads , and shewed them a prospect of mercy , by a faithful promise of deliverance after seventy years : at which harbour they are no sooner arrived , but their sins provoke God to bring them back into the Sea of his Judgments , and he afflicts them with famine , ye have sown much and bring in little : ye eat but have not enough : ye drinke but ye are not filled with drinke : &c. vers . 6. of this Chapter ; Yet even here though the Sea roared , and the Heaven was black with Clouds , that God which gave to the Sea his decree , saying , Thus far shalt thou go and no farther , and there thy proud waves shall be staied ; not only discovers a Cape of good Hope , and makes a path in that mighty water for his ransomed to pass to it , Go up to the Mountain , and bring wood , and build the House : and I will take pleasure in it , and I will be glorified , saith the Lord , vers . 8 : but also gives them a faithful representation of their present state and condition , with the by-path that brought them into it , that so they might be induced to consider their waies , and leave them and return into the way of peace , and this he doth in the words of my Text : Ye looked for much , and loe it comes to little , &c. So that my Text is made up of the two parts of Davids Song , Psalm 101. 1. Mercy , and Judgment , which in God are alwayes twisted together , Gracious and righteous is the Lord , Psal. 25. 8. and all his pathes are mercy and truth , v. 10 , Not one path of mercy , and another of truth , but every path mercy , and truth both . The red Cross of his Justice ( as in your City Armes ) is born on the white Field of his mercy : as these therefore were the burden of David's Ditty , so they must be the support of my Meditations , and the object of your Attentions Judgment and Mercy , the former included in the very words of my Text , the latter in the designe and scope of those words . And first of the Judgment , that so I may end with that , which is not onely the end of all our aimes , and desires , but of all Gods Judgments too , and that is Mercy . In the Judgment we may consider , First , The Judgment it self , which was Famine . Secondly , The Author of it , the Lord of Host. Thirdly , The cause moving God to it , the neglect of Gods House . The Judgment very dreadfull , the inflicter most powerful , the cause provoking exceeding sinful . And first of the Judgment , which we shall consider , first in it's nature : Secondly , In it's severity . First , Of the nature of it , it was Famine , a generall want of the supports of this life , because of the failing of the creature , both in the production and breeding ; Ye sow much and bring in little : and in the vigour , and nourishing power of them ; ye eat , but are not satisfied . And this is a sore , and dreadfull Judgment , King David choseth the Pestilence as the lesser evil , which yet was so destructive , that there died of the people in less then three daies space , threescore and ten thousand men , of whose destructive nature too , he could not be ignorant , having an instance in the law of Moses ( wherein he meditated day and night ) of three and twenty thousand slain by it , while Aaron was putting incense into the Censer ; And as he prefers the Pestilence , so the Prophet Jeremy , the Sword : They that be slain with the sword , are better than they that be slain with hunger : for these pine away , stricken through for want of the fruits of the field . Lam. 4. 9. and yet the Sword makes a deplorable desolation ; take it in the words of the prophet Joel : A fire devoureth before them , and behind them a flame burneth : the land is as the garden of Eden before them , and behind them a desolate wilderness , yea and nothing shall escape them . Neither is it less dismal in its effects , for necessity is an hard weapon , and want will make a man part with any thing : fourscore pieces of Silver ( ten pound sterling ) for an Asses head , and five pieces of Silver ( 12 s. and 6 d. ) for the fourth part of a Kab ( which is but halfe a pint ) of Doves dung , 2. King. 6. 25. The Aegyptians who were famous , or rather infamous for their covetousness , yet can part with all their mony for Corn. Gen. 47. It not only makes men forget common humanity , for the people are ready to stone Moses , who had done so great things for them , when they are ready to starve , Exod. 17 : but it dissolves all the bonds of nature , making men to eat , not only dogs , cats , and rats , but one another ; pone pretium humanae carni , was a proclamation in Rome in Honorius daies . And in England An. 1316. Men did eat one another , and thieves newly brought into the Goale were torn in pieces and eaten halfe alive , by them that had been longer in : nay it stifles natural affection . In this Famine of my Text , the Jewes sold their Sons and their Daughters for bond-slaves to buy Corne ; And in the before mentioned , in Samaria Parents did devour their own Children . The Prophet Esay foretels of one , wherein every man should eat the flesh of his owne arme ; And our Chronicles tell us of one in England about An. 700. So violent that not only many dyed for hunger , but great numbers joyned hand in hand 40 or 50 in a company , and threw themselves headlong into the Sea. But we shall better understand how sad , and dreadful this Judgment was , if we shall consider it in relation to several circumstances hinted in the Text. The first whereof is the country afflicted , a most plentiful and fruitful land , A land like not only the Garden of Eden , but the Garden of God , full of all kind of pleasant and delightful fruits ; which cannot be described more fully , and signally , than Moses hath done it to our hands : Deut. 8. 7. A good land , a land of brooks of waters , of fountaines and depths that spring out of the Vallies . A land of Wheat and Barly , and Vines , and Figtrees , and Pomegranats : a land of Oyle-olive , and Hony : A land wherein they might eat bread without scarceness : a land whose Stones were Iron , and out of whose Hils they might dig Brass . And again , c. 32. 13. A land wherein they might suck Honey out of the Rocks , and Oyl out of the flinty Rocks ; Butter of Kine , and Milk of Sheep , with Fat of Lambs , and Rams of the breed of Bashan , and Goats , with the fat of Kidnies of Wheat , and drink the pure blood of the Grape . A Land which had not only plenty for it self , but bounty for others : For the Country of Tyre , was nourished by this Country . That this fruitfull Land should become barren ; that this Paradise should be turned into a Wilderness ; that there should be scarcity in such a fruitfull Land , is the first aggravating circumstance . The second is , That it was National , universal , an over-spreading Famine ; a comprehensive Judgment , like a Chain-shot bearing all before it , reaching to all men , the great and good , as well the mean and wicked : Zerubbabel the Governour , and Joshua the High Priest ; for to them the Prophet speaks , verse 1. They are included in this , Ye look for much , &c. Wisedom , Riches , or Strength may secure from other annoyances , but Scarcity , and Famine strike at the Life of every man. The King as well as the Clown must beg for daily bread ; and the profit of the Earth is for all . That the King himself is served by the Field , was wise Solomons observation . And King Ahab may be an evidence of it ; who in time of Dearth could not help himself , much less others , out of the Barn-floor , or out of the Wine-press . Even the Saints have their share , and portion in it , as being parts , and members of that people which is to be punished ; and though not actors in those gross impieties which kindle the fire of Gods vengeance , yet are guilty of sins , though of a smaller nature , which add to the fewel of Gods wrath . Zerubbabel and Joshua , though perhaps not themselves in fault , or at least not so much , for they were both very Religious , yet because not so forward , and putting forth as they should have been , are lyable to the common Judgment . The third Character of the Severity of this Judgment , was the season of it , which was immediatly after their returne from the Babylonian Captivity ; They had but a very little breathing space from the burden of that Yoake , when God laies on an heavyer : there , to use Jeroboams expression , they were Chastised with Whips but here with Scorpions . There , very probably , they had meat after their labour , and though they trod out the Corn , their mouths were not muzled , their masters sometimes lifted up the Yoake , and set meat before them . As in Aegypt , although they had hard Taskes , and cruel Task-masters , yet they had their Fleshpots , and their Garlicks , and their Onyons to the full ; bnt now they labour , and have nothing to eat , thus the Messengers of ill newes , as to Job , did throng upon them , one at the heeles of another , which was none of the smallest aggravations of this Calamity , that it followed so immediatly on the neck of the other . The fourth marke of the Severity of this Judgment , was the frustration of their hopes , and expectations : Ye looked for much , and loe , it came to little . If hope deferred makes the heart sick . Prov. 13. 12. Hope frustrate , and lost , can do no lesse then breake it . When men thinke themselves sure , as Esau did of the blessing , and it then failes them , this is matter of bitter weeping . For God to take away the Corn in the time thereof , and the Wine in the season thereof , that is just at harvest , when it is to be inned : when the old store is spent , and they looke for a new recruit , then to have the meat cut from their mouths , and the morsel from between their teeth , then to have their hopes defeated , hightens the misery . A fifth print of the Severity of this Judgment , was the loss of their labour . It is very frequent , and scarce ever otherwise , to see the Sluggards hopes blasted ; he that will not sow in Winter , can never promise himselfe to reap in Harvest ; but after Plowing , Sowing , nay Reaping too , and bringing home , to find but little , that adds to the weight of the want : Nothing so much discontents men as labour in vain ; to take paines , and to see nothing come of it , is enough to make a Prophet complain ; to labour all night in fishing , and take nothing may tempt an Apostle to desist . To labour in the fire , and to weary themselves for vanity , to lose oleum & operam , cost and paines , is sufficient to bring men to desperation ; Especially when that little which is coming in , doth no good ; when God blows on it , and takes away the nourishing virtues , so that either men dare not eat their fill ▪ for feare of want another day ; or if they do eat , the Staffe of bread being broken for want of Gods concurrence , they are not satisfied A Boulimy , or Canine appetite , being a disease common at such times , when in the fulness of their sufficiency ( as Zophar in Job speaks of the wicked ) they are in streights ; that little is so far from abating , that it encreaseth the Calamity : And so much for the first Particular , the Judgment with the Severity of it . The Second thing is the Author of this Judgment . I did blow upon it , Saith the Lord of Hosts . Shall there be Evil in the Citty , and I have not done it , Saith God himselfe , Am. 3. 6. God Challengeth the execution of Justice to himselfe ; not only at the Last Day , but in this world , and it is as agreeable to his nature now , as it will be hereafter . It is not luck , or fortune that tosseth or tumbleth things below ; but God sits at the stern , and steers the affairs of this World. The Genealogy of all the good creatures is resolved by God into himself , Hos. 2 ▪ 21. Unless he hear the Heavens , and the Heavens hear the Earth , no Corn , or Wine , or Oyle can be expected . The Earth is a kind Mother , yet it cannot open her bowels to yield seed to the sower , or bread to the eater , if it be not watered from above . The Heavens are the Storehouses of Gods good treasure , which he openeth to mans profit and nourishment , yet they cannot drop down fatness on the earth , if God close it up , and with-hold the seasonable showers , which he can do if he please , and will do , if he be provoked . First , He can do it easily . Secondly , He will do it justly . First , He can do it easily . It is but his blowing upon it , and it is done . As he made all things , so he can dissolve them by the breath of his mouth . He hideth his face , and the creatures are troubled ; he taketh away their breath and they dye . He sendeth forth his breath and they are created , and reneweth the face of the Earth . He turneth man to destruction , and again he saith , come again ye children of men . And this he can do so easily because he is the Lord of Hosts ; a title frequently used by these three last Prophets , Haggai , Zachary , and Malachy , who prophesying after the Jews return from the Babylonian Captivity , when their state was at the lowest , scarce ever name God by any other title ; to denote unto them , how easie it was for him to bring his Judgments upon them , and to remove them again ; all creatures being at his command as Lord of Hosts ; and like the Centurions Servants , if he say to one , Go , hee goeth , to another , Come , hee cometh : and to a third , Do this , hee doth it . When he will do a thing , who shall hinder him ? Nature may be resisted , and stopped in her course ; Men and Devils , though never so potent , may want of their will , and be crossed in their designes and desires ; but the Lord of Hosts doth whatsoever he will , both in Heaven and Earth without controul or contradiction . Secondly , He will do it justly . Gods Judgments are not alwaies manifest , they are alwaies just . And he may say as David to his Brethren in another case ; What have I now done ? is there not a cause ? God never punisheth a People : but there is a just cause for it , and could men but see it , the root of the matter would be found in themselves . It is the Plague of their own hearts , that procures them all their mischief ; and this might have been put among the aggravations of the Judgment , that it is from themselves that they are the cause of their own ruine ; that they may thank themselves , and blame their sin , as the Mother of their misery , and cause of their Calamity , O Israel thou hast destroyed thy self , Saith God. So that there is no ground of complaint : why should a living man complain : a man for the punishment of his sin ? Had man never been sinful , he had never been miserable ; had he never lift up his heart against Heaven to provoke , God , God had never lift up his hand on earth to punish man. If these Jewes would but have considered their own waies , as God himselfe exhorts them twice in a breath , vers 5. and 7. They might have easily found the Serpent that bit them , to be lurking in their own bosom ; the contempt and neglect of Gods worship , which brings me to The Third particular , The cause of this Judgment , why saith the Lord of Hosts ? &c. Wherein three things offer themselves to our Consideration : First , The sin it's selfe , Gods House lyes wast . Secondly , The Aggravation of that sin , Ye run every man to his own house . Thirdly , The Proportion between the sin , and the punishment . First , The sin it selfe , is , that Gods House is suffered to lie wast . This House , which God Challengeth to himself , as his own possession , was that glorious fabrick of the Temple at Jerusalem , built by King Solomon , and consecrated by him to Gods immediate worship , and which God was pleased to accept of , and wherein he promiseth to dwell for ever . This is my rest for ever , here will I dwell , for I have desired it , saith God. Although he be the high and lofty one , that inhabiteth Eternity whose name is Holy ; Although he be infinite , and Comprehended in no place , and so dwelleth not in Temples made with hands : yet it was his good pleasure , that Solomon should build him an house , wherein as to his manifestative presence , he was resolved to dwell more especialy among his people the Children of Israel , whither he would have the Tribes goe up , the Tribes of the Lord , unto the Testimony of Israel to give thanks unto the name of the Lord. And this he calls his house . My House , saith he , shall be called the House of Prayer , and in my Text , Because of my House , which is wast . Wast , the Hebrew word signifies properly dryed up . A similitude taken from a piece of ground , dried up , and parched by the Sun , so that nothing is able to grow in it , and is used by the Holy Ghost to express an extreame desolation , and destruction . His spring shall become dry , and his foundation dryed up , saith the Prophet Hosea of Samaria , when he would set forth their utter ruine : so that their sin was the permitting Gods House to lie in it's ruines , and not repaire it . And it is observable that these Jews had not demolished it themselves , they had not laid it wast ; that was done by Necuchadnezzar , and his Officers , it was they which set fire to the Temple , these had no hand at all in it : and yet it is looked on as a sin in them , that it is wast . Not only pulling down Churches , but not repairing , when God gives oportunity is a sin . Omissions are sins with God , as well as Commissions . It was the rich mans ruine , not that he robbed the poor , but that he did not relieve them . Fasting as well as fulness may breed diseases , and make work for the Sexton or Physitian . Not onely the commission of evill sinks men to Hell , but the omission of goodness . The Fig-tree had no bad fruit on it , and yet was cursed because it had none at all ; the forbearance of wickedness is not enough to acquit the soul , unless there be a performance of Righteousness . These Jews are condemned , not for wasting Gods House , but letting it lye waste . That 's the first , the sin . The Second thing is the aggravation of this , by their self-seeking . Ye run every man to his own House , or , Ye take pleasure every man in his own House : Ye are all self-seekers private-spirited persons , all for your own Interest , none for the honour and glory of God. They were like the Tortoyse , Toti in se , wholly drawn up into themselves , and insensible of the publike good , or common danger of Church and Religion : Far from Nehemiah's temper , who drowned all selfe-respect in Gods glory , and the publick good ; far from true goodness , which will be publick spirited , although it be to private disadvantage : And if nature will venture its own particular good for the general , as heavy things will ascend , to keep out a vacuity and preserve the Universe ; much more will grace make men in all their desires and designs to study Gods end more then their own , and as Solomon did to build Gods House first , and afterward their own ; and not like these Jews , who so themselves were warm in their Feathers , in their own houses , never did regard the ruines of Gods House . Secondly , This self-seeking is aggravated in two particulars ; First , In the persons guilty ; and Secondly , In their earnestness in that guilt . First , In the persons guilty . The first universally ; Secondly , Emphatically . First , Ye ; universally ; every man of you , even the best of you , Zerubbabel , and Joshua too . When all Flesh have corrupted their way , when all the foundations are out of course , when as in Sodom , all the people from every quarter , both old and young , are guilty ; no wonder then that God punisheth . When not onely private men , but publick run into the same sin , it is then incorrigible as to man , those that should punish it being themselves guilty , and therefore then it is time for God to lay to his hand ; for private men to have private spirits and to run every man to his own House , to mind their own particular good , is no such rare thing , but for publick persons to have private aims , to have such narrow souls as to mind themselves only , this is an aggravation of the crime . Secondly , Ye , emphatically ; Ye that are so much concerned in it , when others not so much , or not at all concerned in it , have been so zealous . When Cyrus and Darius , a payr of outlandish , and Heathen Kings , shall not onely give leave to the Jews to return to their Countrey , and build both their City and Temple , but also restore the Vessels and Jewels , which had been taken from it , and allow the expences of the building out of their own Revenues ; and supply them with Sacrifices , with a check to all Adversaries ; be ye far from thence , and a peremptory Decree , That whosoever should alter that sentence , that the Wood should be pulled down from his House and he hanged thereon ; And lastly , a direful imprecation on all those , whether Kings or People , that should put their hands to alter and destroy the House of God which is in Jerusalem ; the History whereof you may read at large in the books of Ezra and Nehemiah ; when these shall thus zealously , and earnestly promote the work , and the Jews themselves universally , who were most concerned , be careless and negligent , this is a first aggravation of the sin . A Second is their diligence and earnestness in their own private interest , Ye run every man , &c. When ye do not so much as creep , crawl , or go to Gods House . They thought no time , no labour , no cost , too much for their own House ; and every little portion of either of them too much for Gods. The least cost is esteemed mispent , saying with Judas , To what purpose is this wast ; the lazyest labour is accounted lost . It is in vain to serve the Lord , and what profit is it that we have kept his Ordinance , say these very men , Mal. 3. 14. The shortest time is thought cast away ; The time is not come , The time that the Lords House should be built , say they , vers . 2. They followed the business of their own Houses earnestly and industriously , but of Gods very negligently ; which , if nothing else ; were enough to condemn them . The third considerable in the sin , is the proportion between that and the punishment , they leave Gods House , Chareb , wast ; God , vers . 11. cals for Chereb , a drought , or as the Septuagint probably read it , Choreb , a Sword , which shall in like manner lay their Land wast , and their House desolate , they had pinched on Gods side , and he pays them home in the same kind , they thought in the Famine to have kept the more for themselves ; and they had less for keeping from him , that which was his own . A just hand of God upon all such , who think every thing too much for his service , for the most part they are alwayes in want and needy , their wealth melting away like Snow before the Sun. The Merchant that denyes to pay his Customs , forfeits all his Commodities ; they forfeit their own portion , who with-hold Gods from him . God tames his Prodigals , and starves their bodies , who by neglect of his worship starve their owne souls ; God denies the same external things to them which they deny to Gods House . But might not these Jews have pleaded against this Sentence , and charged God with too much severity , saying with their Forefathers , The way of the Lord is not equal ? What is this Temple more then another place ? Cannot we worship God in any House as well as this ? Is not God a spirit , and will be worshiped in spirit and truth ; and that we may do in any Mountain as well as this ? Whereunto although it might be a sufficient answer to say with S. Paul , O man , who art thou that replyest against God ? Shall the thing formed say to him that formed it , why hast thou made me thus ? Shall sinful man plead with his Maker ? Yet because this malapert sauciness is the temper of many in this age , as well as that ; that the most just God may be justified when he speaketh , and clear when he judgeth , we may take notice of the equity of it , by a twofold consideration ; First , Of the nature of the place ; and Secondly , Of the nature of the punishment , First , Gods equity will be cleared from the nature of the place , which was , First , A visible sign and token of Gods more immediate and gracious presence ; for although God dwels not in Temples made with hands ; that is , so as we dwell in our Houses to be comprehended in them , yet God is sayed to dwell there where he manifests himself ; and therefore what was done before the Temple , was sayed to be done before God ; called therefore , The Throne of his Glory ; The place of his rest ; The place of his habitation ; His dwelling place : Now we know that affronts offered to the Kings Chayre of State although in his absence , are as much resented as when he is present . Secondly , That House was the choisest , and chiefest instrument of Gods worship in the Jewish administration , they were to direct all their worship towards it : It was the King of Heavens Court of Requests , which he had appointed for the hearing their prayers , and granting their Petitions ; and which had the priviledge of an universally gracious audience ; In this place will I give peace , saith the Lord , c. 2. 9. Now because the honour done to any part of Gods service reflects on himself ; as those that offered any polluted bread on Gods Altar are sayed to despise his name , therefore to punish this offence so grievously could be no over much severity . Thirdly , That House was a type of Christ , it was a sacred Mystery representing their Messiah to them , who was the true Temple made without hands ; as himself makes the application , John 2. 19. Destroy this Temple , and after three dayes I will raise it up ; which S. John who was his beloved Disciple , and lay in his bosome , interprets as meant of his own body , Vers. 21. He spake of the Temple of his body ; And this the Apostle asserts at large , in the ninth Chap. of the Epistle to the Hebrews . Jesus Christ was that true Temple in which the God-head dwelt bodily ; that is , really , fully , substantially ; by the neerest union , and most intimate conjuction as the soul dwels in the body ; and so the neglect was the neglect of Christ himself . Fourthly , That place was the spring-head of all their blessings ; God had made that the staple of all his favours ; In all places where I record my name , I will come to thee and bless thee . From whence it is that in Scripture , Gods blessings are not said to be given from Heaven immediatly , but from Syon the place of Gods worship ; There the Lord commanded the blessing , even life for evermore , Psal. 133. 3. And the Lord that made Heaven and Earth , bless thee out of Syon , Psal. 134. 3. The Ocean of blessing is in Heaven , but the well-head is Syon , and so by neglecting Gods House they forsook their own mercy ; so that the nature of the place acquits the Lord of Hosts from the imputation of over-rigorous proceeding , which likewise will appear , Secondly , From the nature of the Judgment , if we shall consider those veins of mercy which run through it , which is the Second general part , and is included in the scope and designe of the words of my Text. And this mercy is visible in four particulars . First , In the Judgment it self . Secondly , In the matter of that Judgment Thirdly , In the measure of it . Fourthly , In the discovery of the cause , and consequently the means of removing it . First , It was mercy that they were punished at all , correction being a signe of Gods paternal care ; For every Son , whom he loveth , he Chastneth ; and Scourgeth every Son whom he receiveth . Immunity from Chastisement and Correction , is the Bastards , not the Childs prerogative . Gods forbearances are his most dreadful Severities ; and a prosperous iniquity is the most unprosperous condition in the world . It is cruelty , not mercy , to suffer men to go on in sin unpunished , it being that which hardens men in sin , and consignes them over to ruine and reprobation . It is a deplorable condition when God shall say ; Why should ye be stricken any more ? ye will revolt more and more . Vis indignantis Dei terribilem vocem audire ? will you here the terrible voice of a provoked God ? Hear it saith Origen in that of Hos. 4. 14. I will not punish your Daughters when they commit whoredome . Never was Jerusalem's case so desperate as when God sayd to her ; I will make my fury towards thee to rest , and my jealousy shall depart from thee , and I will be quiet , and will be no more angry . Ezek. 16. 42. That 's the first beame of mercy ; that they are punished . A Second , is that their Punishment is in external temporal things , and not in internal and Spiritual , which as they are most necessary , so the loss is most dangerous : Man may be happy without the one , he cannot be so without the other . The Lord of Hosts might instead of a famine of bread have sent a famine of the word of God , which is the Souls proper food , and without which it cannot live , which he threatens in another Prophet as the most dreadful Famine . Behold the day is come , saith the Lord , that I will send a Famine in the Land , not a Famine for Bread , nor a thirst for Water , but of hearing the Word of the Lord. We never fear a dearth if we have Bread-Corne , though we want Apples and Plums . Let God deny us the worldly toyes of earthly enjoyments , if he continue his spiritual blessings , we cannot be esteemed miserable . A third Island of mercy appearing in this Sea of misery , is the measure of it . They had a little , though not much ; God did not take away all , but left them a pittance , as we say , enough to keep life and soul together . I will correct thee in measure , saith God to his people , and not leave thee altogether unpunished . If he should have been extreame to have marked what had been done amiss , he might have utterly destroyd them as he did Sodome and Gomorrha , and set them forth as perpetuall examples of divine vengeance , but it was of the Lords mercies that they were not consumed , because his mercies fail not . There is yet a fourth ray of mercy shining in this judgment , and that is the discovery of the cause , which he doth not onely in respect of himself , for the vindication of his justice , but also in respect to them , that they might provide for deliverance . God by reason of that independent dominion , which he hath over all his creatures , which in their very being depend upon him , hath no obligation lying on him , to give any other reason of his acting , than his Sic volo , sic jubeo ; and therefore it must be an act of great mercy , to come to debate and reason with his creature , to be content to bring himself as it were before mans tribunal , and to plead his cause , and make even sinners his judges , yet so he doth frequently ; Come now , and let us reason together . And now , O Inhabitants of Jerusalem , and men of Judah , judge I pray you between me and my Vineyard . Should he have made short worke with them , and dispatcht them in a moment , yet he would have continued just and holy , and he might have justified his proceedings ; but to stoop so low as to give an account of his doings , and to render a reason of his sentence , is a condescention of mercy that can be never expressed , and never enough admired , or praised . And thus having run through the two Stages of my Text , Judgment and Mercy ; I cannot dismiss you without making you partakers of some observations , which you may improve to your advantage , As , First , That all the industry and labour of man in his calling , is in vain , if God withhold his blessing ; he may sow , and reap , and bring in too , he may export , nay import too , and little come of it , if God do but blow upon it . Not but that men may , nay must take paines in their vocations . Adam even in his innocency and integrity , before his fall , had his employment set out to him to dress and keep the Garden ; much more since the fall , when all the Creatures are under the Curse for the sin of man ; and the earth is so farre from yeelding fruit without our labour , that it is often fruitless , and barren with it . So that now it is not so much our curse as our duty , that in the sweat of our brows we should eat our bread , and he that will not labour , as he doth not deserve , so he hath no promise that he shall eat : Labour then they must , but in that they must depend upon God for the success , whose blessing only can make rich . Moses , saith , It is not bread that man liveth by only , but by the word of God , that is his blessing ; and therefore , except the Lord build the House and watch the City , mans labour and watching is to no purpose ; It is but lost labour that ye rise early , and so late take rest , and eat the bread of Carefulness if God doth not give sleep . Joyne then to your honest labour , trust in God , and fear not a good success ; you have King Davids warrant for it . Trust in the Lord and do good , and verily thou shalt be sed . Psa. 37. 3. Let your labours as well as the Creatures for which you labour , be Sanctified by the word of God , and Prayer . Secondly , The use or abuse , the care or neglect of the Instruments of Gods worship , is no indifferent thing , no matter of slight consequence it procures a blessing or brings down a curse . These Jewes neglect to build Gods House , and God neglects to provide for their Families . They no sooner go up to the Mountain and bring Wood , and begin to build , but from that very day , God begins to bless them . Take one instance more ; The Arke , which before the building of the Temple , was the dwelling place of Gods name , was among the Philistins , who profanely insult , and triumph over it , and are smitten with sore diseases , and the hand of God is heavy upon them ; Afterwards it comes to the Bethshemites , who are bold with it and pry into its secrets , and fifty thousand of them are slain for it . After this Vzzah toucheth it irreverently , and is struck dead before it ; whereas Obed-Edom entertains it reverently , and cheerfully , and is blessed in all that he hath . When God sends the instruments and means of Religion among a people , it concerns them deeply to look about them ; God intends something towards them , either of judgment or mercy , and counts it an high indignity , if men think he will do neither good or evil . The Prophet Isaiah compares Gods Word to Rain , which returns not voyd , but accomplisheth what he pleaseth , and prospers in the thing whereunto he sends it ; it either brings up wholsome Herbs , or noysom Weeds , it either furthers our Salvation , or hastens our Destruction . The Gospel of Christ is savour either of life unto life , or of death unto death . Gods Ordinances are all of the same nature , with the Lords Supper , they are either for the better , or for the worse . Christs coming to a Nation , as to Capernaum , is fatal , it either lifts neerer to Heaven , or throws lower into Hell. Thirdly , The neglect of Gods worship forfeits all our temporal estate ; as Tenants that refuse to do their homage , to perform Suit and Service , and to pay their Land-lords rent , do make their Estates lyable to a seizure . These outward blessings are the appurtenances of Gods worship ; And it is piety onely which hath the promises both of this life and that which is to come . These provisions are properly for Gods Household , and those that wait in the House of the Lord ; If a profane person that regards not Gods worship hath them , it is but at adventures , and they are so farre from beeing a blessing to him that they become a Snare , making him fall into many foolish and hurtful lusts , which drowne men in destruction and perdition : search the Chronicles and Annals of the Kings of Israel , and you shall still find those times wherein Religion was advanced , as under David , Solomon , Asa , Jehoshaphat , and Hezekiah , to be prosperous times , whereas under Idolatrous Kings all things went contrary . So that the best way to secure what men have , is to employ part of it in Gods service : Honour God with all thy encrease , and thy Estate shall be increased . Gods Storehouse is the best Assurance-Office ; pay thy dues to that , and the rest will be secured to thee . As Samson's strength and glory lay in his Haire , so doth the honour and prosperity of your City depend on the true Religion , and sincere worship of God , which if it be once deprived of , it may say with Phinees Wife Ichabod , The glory of London is departed . Fourthly , God expects that our first care should be for his service , that his glory and worship should have the precedency in our thoughts . These Jews upon their return home from Babylon , set up their own Houses , fell to husbandry , plowed and sowed their lands , they thought it not time to undertake so costly a work as building the Temple ; and flesh and blood might have thought that delay excusable if not reasonable , but God counts it matter of just exception , and sends them two Prophets to reprove them for it ; what an obvious excuse had they ? That that God who had dwelt so long of old in a Tabernacle , and was now worshipped at his new created Altar , would bear with them if they first built their own Houses , intending afterwards to build his with greater care and cost ; but what saith God to them , Vers. 4. Is it time for you , O ye , to dwell in your Ceiled Houses ( not covered only , but Ceiled with Cedar , as the Chaldee renders it , arched and garnished as the Greek ) and my House to lye waste . The man after Gods own heart was of another mind , he would not come into his House , nor go up unto his bed , nor give sleep to his eyes , or slumber to his eye-lids , until he had found out a place for the Lord , an habitation for the mighty God of Jacob. Noah's first care after he came out of the Arke , was , not to build an House for himselfe , but an Altar for Gods worship ; he pleads not necessity of preserving store , nor stays till the creatures are multiplyed , but takes of every clean creature that came out of the Arke , and offers them to God. True Faith teacheth to prefer God before our selves ; the World as it is inferiour in worth to Religion , so it must be in our repute and respects ; Seek ye first the Kingdom of God and the righteousness thereof , was the councel of our Saviour . God will crown such early piety with encrease of store , for all these things shall be added unto you : If the Widow make a little Cake for the Prophet first , and bring it to him , her Barrel of Meal shall never wast , nor her Cruise of Oyl fail . Thirdly , If the not repairing the House of God be so severely punished , what shall become of those that demolish his Houses : If the Innocent be scarcely saved , where shall the wicked and sinner appear ? is S. Peter's way of arguing . If the labours and hopes of these Jewes , who onely suffered the Temple to lye in its ruines , come to little , certainly theirs shall come to nothing , or at least worse than nothing , eternal destruction , that are the instruments of ruining it . If God shall destroy him that defileth the Temple of God , what shall he do to them that destroy it ? If Ananias and Sapphira withholding that which was their own , were accounted Church-robbers , and punished with sudden death ; what a severe revenger will God be against those that rob the Temple of that which hath been dedicated to it by others ; Christ would not suffer Gods House , which was to be called an House of prayer to all Nations , to be made a den of thieves , by prophane usage of it , much less will he endure to have it destroyed after he hath reformed it ; this is sacriledge , and that the Apostle ranks with Idolatry , as being full out as evil , if not worse than it ; for what Idolatry but pollutes , sacriledge quite pulls down ; and easier it is to new hallow a Temple polluted , than to build a new one out of an heap of stones . Once more , Sixthly , If the flood of Gods indignation ariseth so high against those that suffer the material Temple dedicated to his service to be waste , how shall it rage against them that do not repair his spiritual Temples , their own souls and bodies which have been consecrated to him in Baptism ; for so saith the Apostle , Ye are the Temples of the living God , as God hath sayd , I will dwell in them , and walk in them : And God takes more delight in these , than in the other . For , thus saith the high and lofty one , that inhabiteth eternity , whose name is holy , I dwell in the high and holy place , with him also that is of a contrite and humble spirit . And he refuseth all the services that are done him in his external Temple , as an abomination ; if the spiritual Temple be defiled with sin and demolished by inquity . Sin not onely defiles but destroyes these Houses of God , let us therefore build them againe by our sincere Repentance and Reformation , let us cleanse them from all Filthiness of Flesh and Spirit : we cry , shame ! to see a Church turned into a Barn , or Stable ; to see a Christian all for the world is no better sight ; Let us take heed that we do not make this House of God a Den of Theeves , a Brothel House for uncleaness , a Cage for unclean Birds , but let us adorne it with all the grace of Gods Spirit , for Holiness becometh the Lords House for ever . Especially since the ruines of this Spiritual House will draw with it the ruines of the Material , as God threatens the Jewes to do to their Temple , as he did unto Shiloh for the wickedness of his people Israel . And now to close up all . If any man shall think this concernes him not ; because God sends no Prophets now to tell us that for such and such sins , God sends such and such Judgments . Let him know , that all these things that are recorded in the Prophets , happened unto them for examples , and are written for our admonition upon whom the ends of the world are come . 1 Cor. 10. 11. when therefore we may see a paralel of sins and punishments with those registred in sacred writ : we may without presumption conclude that those sins were the provoking cause of those Judgments . And here the Paralel is so visible , that he that runneth may read ; and I make no question but your owne meditations have run Paralel with my discourse so that most of my labour that way is already saved . For is it not the general complaint , and out-cry of this City , that there is an universal decay of Trade ? Do not the Merchants complain ? we looke for much , and that upon good ground ; for we have sent forth our Ships richly laden and ventured them on long and dangerous Voyages ; but lce it comes to little , our Ships return not , or if they do , the income doth not answer the expence , our Commodities hardly yeeld what they cost . Doth not the Shop-keeper complain ? we look for much , having taken Houses at great Prices and Furnished our shops with rich wares , but loe it comes to little , there are few Buyers , and but small gaines , we can scarce pay our rents . Doth not the Handicrafts man complain we look for much , for we labour hard and work good and sufficient wares ; but loe it comes to little ; The Shop-keeper will not buy but at his own rates ; so that we have little more than our labour for our Paines . And that which adds to the unhappiness of all this is , that every one of these is apt to impute this Calamity to any thing , rather than the right cause and so hinder themselves of the true remedy , because they will not understand the true cause of the distemper : Either a Forreigne Nations ingrossing Trade abroad , or the Magistrates neglect of Trade at home must bear the blame ; who is it that considers that Gods House lyes wast , while every man runs to his owne House ? Gods House said I , nay Gods Houses , how many of them lie in their ruines , in their rubbish ? for we must not fancy that God hath no Houses now , and that because that Temple at Jerusalem together with it's Ceremonial worship is abolished that God hath not adopted any other places , which he will own for his ; for before the foundations of that Temple were laid , and since they have been razed , and one stone not left on another which was not thrown downe , God always had a place appropriated to his worship , and where he was pleased to afford a more gracious Presence than elsewhere . Even in Paradise , Adam had a place to present himself before God. Which was called Gods Presence or Face . Gen. 3. 8. From which he hid himselfe , for from Gods general presence nothing can be hid , but all things are naked and open . And his Sons out of Paradise had their places where to bring their Sacrifices , Gen. 4. 3. From which when Cain stood excommunicate for the Murther of his Brother Abel , he is said to be cast out from the presence of the Lord. Vers. 16. Abraham , besides Altars in several places , planted a grove , Gen. 21. 23. To be a fixt place for Gods worship , for there he called on the name of the Lord. And so it is expounded by one that was no great friend to our Churches . And afterwards when he is commanded to offer his Son Isaac , the very Mountain is prescribed him , Gen. 21. 1. and Gods title to it ceased not with that one act , for there Solomons Temple was afterwards built , which God in my Text calls his House ; nor did it then begin , if we may believe the general consent of the Jewish Rabbins , who assert that to be the place where Cain and Abel , nay Adam himself offered : When Jacob consecrated that place where he saw the Vision of the Ladder reaching to Heaven , Gen. 28. 18. he called it Beth-el , Gods House , the ground of which both consecration and name is rendred , Vers. 16 , 17. Surely the Lord is in this place and I knew it not , how dreadful is this place ? This is none other , but the House of God , the gate of Heaven . So that Gods Houses began not with the Temple of Solomon , no nor that ambulatory Temple of Moses the Tabernacle , which is peculiarly by David called Gods House ; nor while they were in being , did they ingross that title to themselves , for there were both in Jerusalem and in other places of the Land no small number of Synagogues for the People to resort unto for their Devotions , which are called Synagogues of God , and Houses of God , in the Plural Number : and these were Frequented by Christ and his Apostles as well as the Temple . And since the Destruction of that Temple , God was never destitute of Houses for his Worship . True it is that in the Primitive times of Christianity , when they had not the Publick allowance and Countenance of authority , they could exercise their Religion only in Private , yet then they had places for the Saints to meet in for Divine Worship , such were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the upper-roomes mentioned so frequently in the Acts of the Apostles , and distinguished by St. Paul from Private Houses . 1 Cor. 11. 22. Have ye not Houses to Eat and Drink , or despise ye the Church of God ? understood by most Interpreters both ancient and modern of the publick place of Gods Worship ; those perhaps not so sumptous and stately as afterwards , the Churches mean Condition and the worlds envy would not permit that , but such as their Poverty would allow they had . But when it pleased God to raise up Kings and Emperours to favour sincerely the Christian Faith , Churches were then erected in all places , and no cost spared , nothing thought to deere which that way was spent and these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lords from whence the Scots Kirke and our English Church doth proceed , and is the same title which is given to his day Rev 1. 10 ; And not improperly since we find the place and time of Gods Worship Joyned together by the Holy Ghost in Scripture , Ye shall keep my Sabbaths , and reverence my Sanctuary ; and then what the Son of Syrach saith of one may be applied to the other , and we may say why doth one place excel another ? by the knowledg of the Lord they are distinguished , and some of them he hath made high places and hallowed them , and some of them he hath made ordinary places . As the one is the Day of rest , and when we hallow it , it is called Gods rest , so the other when Consecrated to his name is called Gods rest , This is my rest for ever . And such were those Houses in this City , which are now wast , for they were Dedicated and Consecrated to Gods service , in them the Saints were assembled , the Gospel of Jesus Christ was Preached , The Lords Holy Name was Invocated , and the Sacraments of the new covenant duly administred , to all which Christ under the Gospel hath Promised a gracious presence . Where two or three are gathered together in my name , there am I in the midst of them . Mat. 18. 20. And to this promise he hath set to his seale by Converting to , and Confirming many a Soule in the doctrine of Jesus Christ from these places . Now , that these are wast , is as legible , as if writ in Text ; but where to lay the blame is not perhaps so easily discovered . To impute it to the Magistracy of this City , this Honorable Bench would be no less then Scandalum Magnatum . Their Zeale in general is Sufficiently evidenced by this place wherein we are now Assembled ; and in particular many of them either by actual contribution , or subscription , have testified abundantly their respects to these Houses : And of the Commonalty , I have reason to have as good an opinion , if their abilities were consonant to their desires , when I consider their ancient zeal while the City was Flourishing to these Houses of God , how they opened their hands , and filled with Blessings many Churches both at home and abroad , both in their own and forreign Countries ; yet even the best Saylers may be becalmed and want the gale of a Prophet to encourage them , to go up to the Mountain and bring wood , &c. Your hearts I am confident are good , it is but setting to your hands , and the worke will be done . Do but begin , and never feare the reproach of not having wherewithal to finish ; Do but lay the first stone , and never distrust the providence of that God who is the Alpha and Omega , the Beginner and Finisher of every good worke . When Moses was about Building the Tabernacle , his charge was no more but this , every one that is of a willing heart , let him bring into the offering of the Lord , and they brought in so fast both men and women , that there was too much ; and a proclamation was made in the Camp that they should bring in no more . When stuffe was to be provided for the Temple , King David left it at large : Whoso is willing to consecrate his Service to the Lord. and both Kings , Princes and People offered abundantly and willingly , insomuch that he for himselfe and them giveth thanks to the Lord in this forme ; Who am I , and what is my People ; that wee should offer so willingly ? Do but lead the way , and I doubt not but God will stir up the hearts of others to follow ; there is not a Soul , that feareth God but the Zeal of Gods House will eat it up , there will be many a true hearted Araunah who will offer not his land but his Timber for the House of the Lord ; The Rich out of his abundance will give more , and the poore Widdow out of her Penury will give a mite . Even the labourer out of his hire , the servant out of his wages , and the souldiers out of their pay , will dedicate somthing , as the two Generals of Saul and Davids armies did . The Living will lay up in store for themselves a good foundation against the time to come , that they may lay hold on Eternal life , and the dying , ( I perswade my selfe ) will not make a will , but Gods House shall have a Legacy in it . Even , the covetous usurer will out of compliance with the times , if not out of remorse of conscience throw down some of his Silver with Judas into the Temple : Do but propose the meanes , and you have a great and gracious King , the Churches nursing Father , and faiths defender , who will promote the worke , and rather than it shall not go on , will with his Countryman Constantine the no less religious than Magnificent Emperour , be content to carry stones on his own shoulders towards it . You have a Loyal and Religious Parliament the Churches Nursing Mother ; ready to enact whatsoever shall be propounded to them for the advancement of so great and glorious a worke ; nay do but set earnestly about it , and God himselfe will go before you to make the crooked places streight , and to break in pieces the Gates of Brass , and to cut in sunder the bars of Iron , that is , to remove all rubs and impediments , which would hinder the foundation of the Temple to be laid : and he also will lay the head-stone thereof with shouting , saying , Grace , Grace unto it . I cannot conclude better then with the exhortation of this Prophet . c 2. v. 4. Be now strong O Zerubbabel , saith the Lord , and be strong O Josuah Son of Josedech the high Priest and be strong all ye People of the Land , saith the Lord , and worke for I am with you , saith the Lord of Host ; With you by my helpe , and assistance ; with you by my care and acceptance ; with you by my reward , and recompence : for then will I fill these Houses with Glory , dwelling and having a delight in them , and in them will I give peace , and in them will I furnish you with plenty too : and then happy would be the People that are in such a Case yea blessed will this City be , which hath this Lord of Hosts to be their God. Now to this Lord of Hosts , Father , Son and Holy Ghost , three Persons but one Infinite God , be ascribed in his holy Temple all Praise Honour and Thanksgiving now and for ever , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A31107-e240 Psa. 36. 6. Hos. 2 15. Jer. 47. 2. Lam. 3. 54. 2 Sam. 24. Neh. 5. 5. Isa. 9. 29. Act 12. 20. Ecc. 5. 9. 2. King 6. 27. 1 King. 12. 24. Isa. 49. 4. Job . 20. 22. Psa. 104. 29. 30. Psa. 90. 3. Mat. 8. 9. 1. Sam. 17. 29. Job . 19. 28. Hos. 13. 9. Lam. 3. 36. Psa. 132. 14. Psal. 122. 4. Hos. 13. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh 4. 24. Rom. 9. 20. Jer. 14. 21. Psa. 132. 14. Psa 76. 2. Exod. 20. 24. Heb. 12. 6 , 7. Am. 8. 11. Jer. 30. 11. Lam. 3. 22. Esa. 1. 18. Esa. 5. 3. Prov. 10. 22. Psa. 127. 1 , 2. 1 Tim. 4. 5. c. 2. 8. Psa. 74. 7. 1 Sam 5. c. 6. 19. 2. Sam. 9. 9. vers . 6. Zeph. 1. 12. Esa 55. 10. 2. Cor. 2. 16. 1. Cor. 11. 17. Mat. 11. 23. 1. Tim. 6. 9. 1 Sam. 4. 22. Psa. 132. 3. 5. 2 K●ngs . 17. 14. Pet. 4. 18. 1 Cor. 3 17. 2 Cor. 6. 16. Esa. 57. 15. Jer. ● . 12 , 14 Ainsworth in l c. Maimony in misnoth l. 8. and in Treatise of the Temple , c. 2. s. 2. Psa. 66. 13. Psa. 74. 8. Psa. 83. 12. Lev. 19. 30. 8 , 26. 2. Ecclesasticus 33. 7. Psal. 132. 14. Exod. 35. 5. 1. Cr●n . 29. 5. vers 14. 2. Chr. 26. 28. Esa. 45. 2. c. 2. 7. v. 9. vers . 19. 
A36377	----	The right use of an estate briefly directed and urg'd in a sermon lately preacht to a person of quality upon his coming to be of age / by Theophilus Dorrington. Dorrington, Theophilus, d. 1715. 1683 Approx. 128 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A36377 Wing D1950 ESTC R33460 13356392 ocm 13356392 99246 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36377) Transcribed from: (Early English Books Online ; image set 99246) Images scanned from microfilm: (Early English books, 1641-1700 ; 1548:32) The right use of an estate briefly directed and urg'd in a sermon lately preacht to a person of quality upon his coming to be of age / by Theophilus Dorrington. Dorrington, Theophilus, d. 1715. [8], 52 p. Printed for Thomas Cockerill ..., London : 1683. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Corinthians, 1st, VII, 31 -- Sermons. Sermons, English -- 17th century. Wealth -- Moral and ethical aspects -- Sermons. 2006-08 TCP Assigned for keying and markup 2006-09 Aptara Keyed and coded from ProQuest page images 2008-03 Taryn Hakala Sampled and proofread 2008-03 Taryn Hakala Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion The Right Vse of an ESTATE . BRIEFLY DIRECTED and URG'D , IN A SERMON Lately Preacht to a Person of Quality , upon his coming to be of Age. By THEOPHILVS DORRINGTON . LONDON : Printed for Thomas Cockerill , at the Three Legs in the Poultrey , over-against the Stocks-Market . 1683. To the Right Honourable , John Earl of Kildare , and Baron of Ophalia . My Lord , THose whom the indulgent Providence of God has favour'd with great Riches and Honours , as it has your Lordship , are under a great necessity to have their minds well accomplisht with Vertue , Wisdom and Piety . No man can use an high Fortune well , to his comfort and honour in this life , or his happiness in the next ( which in some measure depends upon this too ) , but he that is a wise and good man. The more of these outward things any person has in possession , the greater degrees of inward endowments are necessary to direct him in the use of them ; for greater service to God , and more good to men , is expected by the Donor from him : and he is exposed to the more and the stronger temptations to evil . Great Fortunes are like mighty Engines , which if they are wisely and carefully managed , will perform great and useful effects : But if not , instead of serving their end , they may dash out the brains of him that uses them . They usually serve to make men the best , or the worst of Mankind ; either the most glorious instances of Vertue and Religion , or the most enormous sinners . To some unhappy men that want these inward Endowments , their great Possessions are only the Instruments of wickedness : They serve to gratifie and cherish foolish and hurtful Lusts . So the Possessors of them become the slaves of sin , and miserable Captives to the Devil . The mistaken men , grosly imposed upon by his subtil and malicious arts , are brought into a sordid and pernicious bondage , whilst they fancied themselves enjoying an uncontrolled liberty . Thus also these men unfit themselves for all good and heroick enterprizes and performances : They blast their own glory , and interrupt and prevent the praise and renown which they might obtain . It is often their fate to see themselves neglected as useless , whilst meaner persons , better accomplisht , and more fit for great trusts , are preferred to them . Such men spend a few years in a wild extravagant jollity , having the most of their pleasures forced , and so the less pleasant : And the rest of their days they commonly wast , perhaps in shame and poverty ; sometimes in pain and sickness too ; and with these , under the lashes of an angry Conscience . And if that becomes so stupid and hard , as to scruple nothing that is wild and wicked , they make the more haste to a miserable death , and hurry to an endless perdition . Thus Riches become the hurt of the owner for whom they are kept , which was one of the Vanities that Solomon long ago observed in the World. And surely a great one it is , that a man should make himself miserable by those things that might yeild him comfort in this life , and subserve his eternal happiness : That he should thus defeat all the wise care , and tender kindness of those friends that gather'd , or preserved his Riches for him . 'T is a sad and deplorable thing , to see men throw away the happiness which they might enjoy , and wilfully run into those miseries that might be avoided . But I hope , and heartily wish for a better fate to your Lordship , to whom I account my self much obliged , and to whom therefore I am very desirous to be in some way serviceable . My Lord , It was to assist your Lordship , as well as my weak abilities could , upon your lanching into a dangerous World , your own Pilot , that you might not thus make shipwrack of a good Conscience , a good Reputation , a large Estate , and a noble Soul , that I first composed this Discourse , and delivered it in your hearing . And for the same purpose I do now , upon the desire of some of your Lordships very Honourable Relations , humbly present it thus again . If it is in it self such as may be serviceable towards Piety and Vertue , it may now be the more serviceable to your Lordship , having this advantage , that it may be deliberately consider'd , and the reason and importance of the Rules it contains , may be better discern'd , than from a transient delivery . I presume it will be acceptable to your Lordship's Prudence in this publick way , if it be useful to so honest and good a design , both for your own , and other mens sakes , who , with your Lordship , may receive some advantage thereby . And I humbly conceive it will be acceptable also to your Lordship's great and condescending Goodness , as a Testimony of my unfeigned desire of your Lordship's Honour and Interest ; and my thankfulness for the great Obligations which your Lordship has been pleased to lay upon , My LORD , Your Lordship 's most Obedient , Affectionate , and Humble Servant , THEOPHILUS DORRINGTON . PREFACE to the RICH. Gentlemen , TO apply a helping hand towards the reformation of a prophane and licentious Age , is an act of Charity , like that of endeavouring to quench a raging fire . Vice and wickedness , like that devouring Element , ruin the private Families where they are entertained ; and when they break out upon the publick , and become general , they turn all the glory of a Nation , into the ashes of confusion , if a general reformation does not prevent . And you are the persons as from whom our Vices , and our Ruin do ever chiefly flow ( pardon the severe truth ) : so also at whom we must always begin effectually to reform . Whatever else may be imputed to me for thus joyning my endeavour towards this , I hope you will also impute a good will and love to my Country , and suffer that , in your opinion , to expiate the rest . There are Two things the usual causes of your miscarriage and ruin : one is thewant of an early government of desire ; the other , the insinuations of flatterers . Because those that are rich , have a large ability to gratifie their desires , they are apt to indulge these ; to let them run without due controul and restraint : and so their Riches prove a temptation and incitement , as well as an instrument of wickedness . For ungoverned desires will soon grow extravagant and unlawful , and then push men to unlawful practises . Unless you are accustomed to early and resolute denials of concupiscence , to moderate your very desires by the Rules of Religion , you are in a dangerous likelihood to fall into the worst degrees of folly and wickedness . What men do at first allow themselves but to desire , intending to stop at wishes , that in a little time they commonly proceed to practice . And from lesser sins in practice , they proceed to greater , one sin making way for another . But there is nothing that you who are rich and great , are more exposed to , than flattery ; nor can any thing be more fatal and mischievous , than that usually is , if you have not a great deal of wisdom to defend you from the mischief of it . Flatterers are a sort of Vermine which the poor are happily free from : They mostly haunt the houses of the rich ; and especially those where a great Fortune is , under the management of an unthinking head , or strong vicious inclinations . Where such a carcass is , thither will these Eagles be gather'd : There they obtain the easiest admittance ; they have greatest success , and do the most mischief . This worst sort of men , while they please an easie person , by raising and maintaining in him a high , tho groundless conceit of himself , obtain to be reputed great friends , and the honestest , kindest men of his acquaintance . They set themselves only to applaud and commend , to extenuate the grossest Vices , and put the names of Vertues on the lesser that are in him they flatter ; to represent whatever little and defective goodness there is in him , as perfect and eminent . Thus they hinder him that is so unhappy as to give them regard , from all endeavour to improve in goodness , or to amend what is amiss . A true friend would always please by commending ; but if he sees reason for the contrary , he will sometimes reprove , tho it should displease , rather than do harm to him he loves , or than not endeavour to do him good . It was an argument of great wisdom in Agesilaus ( which Xenophon reports of him ) , That he was always wont to receive kindly the commendations and applauses only of those who he had observed would upon some occasions reprove and blame him . He well knew and consider'd , that no man can always deserve to be commended ; that the very best are not without some defects and errors . A wicked flatterer ( and wicked such men most commonly are ) will urge you to the gratifying inferior and wicked appetites ; he takes the part of Vice against right Reason and Vertue . He will encourage you in the sins you are inclined to , and strive to justifie them , and harden you against the checks of Conscience . Such an one is also usually very officious and serviceable to any wickedness , to assist and contrive for the commission of it , and then to hide and conceal it : But in things that are good and brave , in the projects of Vertue , he is not forward to be imploy'd . He will perhaps industriously tempt a man to some sin wherein he can assist , that himself may be the more necessary , and may get the more by the cursed imployment . Behold , Reader , how young and rich persons are led to their ruin ! By these arts do mischievous flatterers allure weak men into their power , and under their government , either to make them a prey to their avarice or necessity , or else a Tool to their crafty and wicked designs . Thus it often comes to pass , that a great Estate , which might be used with a great deal of honour , and after left to Posterity , is wasted upon the scum and abject part of mankind ; upon Pimps , Bawds , Whores , Players , Fidlers , and Buffoons : A Tribe scarce fit to be named in these Papers , much less to be the ordinary companions of Nobility and Gentry . 'T is impossible that any man should live in good repute , or illustrate his life with any great and vertuous actions , who gives himself up to the conduct of such vile wretches as have no Vertue nor Honour . Now to prevent the mischievous effects of these Two causes , Every man must know , how duty to God obliges him to behave himself in the use of his gifts : He must be convinced what is for his true interest , and what it becomes him in point of true honour to do in this matter , to obtain approbation from God and good men . He must also be perswaded , so to desire , and so to practise . This ( Reader ) I have endeavour'd to suggest in the following sheets . I have given you in the several parts of the Discourse , by piece-meal , I think almost a perfect character of the pitiable and lamentable Object , a debaucht Gentleman ; and also on the contrary , that of one well accomplisht with those great and true Ornaments that illustrate a high Birth and Fortune . I must leave the Reader to chuse which he likes best , tho I have endeavour'd to perswade him to that which is so . I intend not to trouble the Reader with Apology for any defects or failings in the Discourse ; not because I think it needs-none , but because I judg it would be vain and useless . Whatever real defects it has , it would be said they ought to have been amended , not excused . And all the Apology in the World , cannot prevent , but there would be may seeming ones , becuse of the many different apprehensions and opinions of men . This I am sure of , That whoever are inclin'd to find fault , they would do it after all the excuses that could be made ; and such as are candid , and inclin'd to favour me , will over-look and pardon the defects , and satisfie themselves with what is good and useful . And they will excuse me to themselves and others . 1 COR. VII . 31. And they that use this World as not abusing it , for the fashion of this World passes away . THE great God who was the Creator of all things , is the supream Disposer and Governour of all . 'T is his Providence that distributes to every person in the World that portion of present goods which he enjoyes ; and he has appointed Rules , according to which every man ought to govern himself in the use of that Portion . Creation gives him an unquestionable right to Government , and we are indispensably oblig'd to obey him that made us . We are further obliged to obey him in the use of present enjoyments , because they are all his Gifts ; who can have more right in all things to rule us , than he from whom we derive our being , and all that we enjoy ? Further , 't is as necessary as it is just and equitable , that some Rules should be given men in this affair : For how wild and extravagant are they that only follow the dictates of ungovern'd inclination ; they live as without God in the World , they forget all the obligations of gratitude and homage to him ; they are useless at least to Mankind , fit for no good or great employment ; they apply themselves to nothing that is good , but follow their own Pleasure ; to gratifie their exorbitant Lusts , they will ruine the Innocent , grind the faces of the Poor , rob any that they can of their just Right by fraud or violence , they will despise the limitations of the Laws of men , and good order , which are the strength and glory of Communities : The unlimited obedience to inclination and appetite , has been the overthrow of mighty Kingdoms , it has been the ruine of ancient and flourishing Families ; it has often brought particular persons from greatness , riches and prosperity , to a contemptible meanness , a miserable Poverty , to painful Distempers and a hasty Death . Nor is the Remedy in this case provided , worse than the Disease : The Rules prescribed are as excellent and good in themselves , as they are justly and necessarily prescribed ; they tend directly to prevent these mischiefs and Calamities , without having any tendency to cause other , without imposing upon us any thing that is unbecoming or truly prejudicial . The rules that God has given are certainly the fittest for us , they enjoin nothing unnatural , for they are adapted by Infinite Wisdom ; They are , we may assure our selves , as indulgent to us , as they can be and be good ; they prohibit nothing but what is hurtful ; they cannot be supposed to confine the use of Gods gifts within too narrow and needless limits , because they are enjoined by infinite Goodness . 'T is inconsistent with that goodness which has bestowed these things on Mankind for use and delight , to hinder him by any rules from using and delighting in them so far as is good and convenient for him : Upon which accounts it becomes every man to endeavour , first , to know the rules by which God expects he should guide himself in the use of his enjoyments ; and after that to observe them . This Verse that I have read , is part of a sentence which begins at the 29 th . Verse of the Chapter ; which is an exhortation to men , to regard with great indifferency the things of this present Life : It remains ( sayes the Apostle ) that they which have Wives , be as thô they had none ; and they that weep , as thô they wept not ; and they that rejoyce as thô they rejoyced not ; and they that buy , as thô they possessed not ; and they that use this World , as not abusing it . Let not your Passions be much moved by any thing here , that you may not abuse it while you enjoy , nor be uneasie with discontent or grief for the loss or want of it . And he begins and closes the sentence with a fit argument to enforce the Exhortation , The time is short , and the fashion of this World passes away ; as if he should say , 'T is but a little while that we shall live in this world , and all things here are lyable to change , there is no Condition but is of uncertain continuance , whether it be prosperous or adverse . Therefore let all men keep themselves as indifferent to these things as they can , and endeavour to use wisely and innocently whatever Portion God bestows on them while they enjoy it . These words afford to our Meditation this instruction . It ought to be the Care of all persons to make a regular and good use of those outward enjoyments which the Providence of God affords them . The following Discourse on this , I shall divide into these two parts . 1. To show you how a man may use this World , so as not to abuse it . 2. To illustrate the motives to this , that are included in the Apostles argument , that the fashion of this World passes away . To know in the first place wherein the right use of these things does consist , let us observe that summary of every mans Duty which the Apostle layes down under Three Heads in 2 Tit. 12. where he directs men to live soberly , righteously and godly in this present World : Thus ought we to guide our selves in the use of what we enjoy , to take care that we do not contradict in this , that reverence and pious homage which is due to God ; nor that Justice and Good-will towards other men , which we may desire to find in their carriage towards us ; nor that good and wise Government which best becomes , and is most advantageous for our selves . These three Heads include all the rules that are to be observed in this matter , I shall therefore under these range them . 1. He that would rightly use his Portion in this Life , must not suffer himself to be transported thereby to the neglect or contradiction of those Duties of Piety which he owes to God : Which includes these following Rules : ( 1. ) Take heed that you do not love your present Enjoyments more than God : This is actual abuse of them , as well as it disposes us to further abuse , for they were never made nor bestow'd to draw our chiefest Affection to them ; God is our chiefest good , and does deserve the highest Interest in our Affections : He has made the mind of man capable to Contemplate and admire himself , to Love him and apprehend his Love to us , and be delighted therewith ; to place then the chief affection of so noble a being upon any thing below the Supream good ; is to abuse both that and our selves ; 't is to content our selves with that low thing as our Happiness , which was never intended to be so , and is in its nature unfit for it . Again , whatever thing has the greatest share of our Affections , 't is thereby in the place of a God to us , that will have most influence and power in the whole government of us ; the homage of mind and body will be paid to it : An ardent Love , let the object be what it will , prejudices the Judgment , inclines the Will , leads all the rest of the affections , and so all the thoughts , the words and the actions , or the most of them shall be most readily employed with some relation to that . If any Creature then is thus lov'd , it becomes the Idol of a mans heart , and we revive the absurd Idolatry of the Aegyptians , who made every good thing a Deity : But did the true God ever intend that his Creatures should be thus exalted into a competition with himself , for the adoration of Mankind ? or can we imagine that he made these things Servants to us , with a purpose that we should serve them , and live negligent of our Duty to him . Since all our enjoyments are the free gifts of a bountiful and gracious God , 't is reasonable they should kindle in us the Love of Him : The better and more delightful these are for kind , and the larger Portion he bestowes , we are the more bound thereby to love him : Do not imagine that you can fix your affections in a great degree on your present enjoyments , and yet highly Love God too ; these two dispositions are like heat and cold , which cannot consist in an intense degree in the same Subject . This is that the Apostle means in 1 Joh. 2. 15. where he sayes , If any man loves the World , the love of the Father is not in him : As the one of these encreases , the other does proportionably decrease ; if you much love the things of this World , you love them too much , and God too little . Now this errour and abuse is practised in the following instances . 1. To have the thoughts and affections wholly employed about the things of this Life , and limited within the narrow bounds of this sublunary World ; to take delight only in considering and enjoying the Creatures here below ; to have no flights of mind , no aspirings towards God ; to have him seldom in our thoughts , and but very transiently when he is ; when the mind does never fix for a few moments upon him ; to think of God without any affection , without any desire or delight ; this is evidently to love the things of this World more than him : If the Judgment did esteem him the chief good , and were convinced of his excellencies , and were acquainted how suitable he is to the Capacities of happiness in man ; if the Will did thereupon choose and fix upon him as the center of its desires , as its ultimate end , and beyond whom it neither needs nor inclines to seek further for a full content ; this were really to Love him , and suitably to him and our selves ; and then the Meditations on him would be sweet , as they were to holy David , as he sayes in Psal . 104. and then they would often return and abide with you ; they would be the gratefullest thoughts , obtain the easiest admittance , and entertain you longer than any without weariness : Then would your concern to have an Interest in God be stronger than the delight in what you enjoy at present ; you would more ardently desire this , 'till you could obtain the assurance of it , and that when obtained , would afford the greatest delight and satisfaction ; the disposition of your Soul would be the same with that of the Psalmist , when he said , Whom have I in Heaven but thee , and there is none on earth that I can desire besides thee , Psal . 73. 25. 2. Again , They are certainly lovers of Pleasure , more than lovers of God , who allow themselves in unlawful delights ; who follow those Pleasures which he forbids , and will rather break his commands than not gratifie their extravagant desires . 'T is the inseparable property of Love to God to endeavour the observance of his Commands . John 14. 21. This would make a man deny himself , and resist and mortifie his irregular inclinations . Those wild and lawless men that pursue their pleasures without any regard to what is lawful , or what is sinful , are under no influence or power either from the love or fear of God. He that had so true apprehensions of God as to love him , would understand that his Law allows all the Liberty that 't is fit for us to take in the enjoyment of these things . He would give himself leave deliberately to consider upon how many accounts 't is unreasonable to go further , and thus he would be fortified against Lust and Temptation . 3. Moreover , That man whose Estate is dearer to him than his Religion , who is not ready to forsake all his most pleasant enjoyments rather than abandon his Duty , he loves this World more than God. The question in this case put to him is , whether he will chuse and content himself with Earth or Heaven ? Whether he will retain the possession of present goods , or the unfailing hopes of better ? whether he will have God or the Creature for his portion ? And he in deserting his Religion refuses the happiness it would bring him to . He le ts go the hopes of an eternal happiness , to retain for a few moments an uncertain and temporal one : he preferrs the Creature before the Creator , and the shallow Streams before the infinite Fountain of Bliss . 'T is the enjoyment of God which constitutes the Felicity of Heaven , and 't is no less thing than this is slighted , when you desert the way that leads to Heaven . Our Saviour has told us , that he who does not forsake all present contentments to follow him , if there be necessity for it , is not worthy of him . Without this you have no interest in his Blood , in his Merits or Intercession . If we are ashamed or afraid of the Cross of Christ , we shall never wear the Crown of Glory . The Glories and Honours which he has provided for the Saints will be possess'd only by those that continue such to the end of their lives . The most advantageous use we can make of our present possessions , is to lose them for righteousness sake ; this is to transferr our treasures from Earth to Heaven , to change them from uncertain and perishing , to durable and eternal Riches . ( 2. ) Another rule of Piety to be observed is , That you put your confidence only in God , and acknowledge your dependance to be upon him : Those to whom the Divine Bounty has bestow'd a plentiful portion of outward goods , are apt to terminate all their hopes and expectations upon that for the support and comfort of their Lives ; to forget that they derive from him all their enjoyments , that his Blessing and concourse gives them all their sufficiency and goodness . Our Saviour gives us an exact Character of this folly in Luke 12. beginning at the 16. v. where in a Parable he introduces a man whose Wealth encreases to abundance , and he takes care to dispose of it to the best advantage for security and use , but we find no expression to signifie that he owns it to come from God , he is not sensible of a Providence in the case , that this happens to him by the disposal of Heaven ; accordingly he contents himself in it , applauds and rejoices in his felicity , upon the account of his Wealth , but is still unsensible of his dependance upon God ; and thus the mistaken Fool flatters himself in the 19 th . v. Soul take thine ease , eat , drink , and be merry , for thou hast goods laid up for many years : Much pleasure and content he promises himself from his enjoyments , without seeking to God for it : What ( sayes such an one ) shall I want ? my yearly revenue will allow me to provide my self whatever I desire , and it is enough to last all my dayes in the maintenance of a pleasant life ; I will live free from care and trouble , I will banish Business , banish sorrow from my thoughts , and please my self 'till I dye . The rich mans Wealth ( says Solomon ) is his strong City , and as an high wall in his own Conceit ; he promises himself from hence a lasting and impregnable happiness , but God is not in his thoughts . The sensual minds of men are wont to take notice only of sensible things , and because the concourse and power of God is excercised unseen towards their support , they are apt to take no notice of it : What they do immediately , and to the apprehension of sense derive support and satisfaction from , to that they ascribe it ; these men enjoy the gifts of God , without making acknowledgments that they are his gifts , without owning that they depend upon him for their virtue and sufficiency ; they cover themselves every day with rich and convenient Cloaths , but without lifting one thankful thought to the kind donour for them ; they make the Provision of their Tables , as nourishing and pleasant , and plentiful as they please , and then sit down to it as a Swine comes to his trough , with as little acknowledgment of their dependance upon God ; they express no thankfulness to him for having afforded so excellent Provision , nor implore his Blessing to make it wholsome and nourishing . Consider , Man does not live by Bread alone , but by the vertue which Gods Blessing gives it . Every thing in nature depends upon a perpetual concourse both in its being and operation ; you can derive nothing from any Creature , but what the first cause enables it to afford ; the best Food cannot nourish , the most delicate cannot delight , no cloaths will give you warmth , nor can you find ease on the softest Bed , the largest Estate will not content the mind , nor any of your enjoyments serve the end for which you use them , unless the all-sufficient God gives them Vertue and Power ; ought not this to be acknowledged then ? should we not Pray to him for the comfort and continuance of our Lives ? should we not render thanks to him for all the happiness we enjoy ? Consider too , that he bestows every good thing which you enjoy ; and own that he has made you rich , he has exalted you in the world : It was in his Power to have put you in a mean place , to have cloathed you with rags , you might have trotted in the dirt and dust for a poor livelyhood among common men , you might have been in that Beggars condition who stands hungry and cold at your Gate , and he might have been in your warm Parlour , at your plenteous Table , still the Providence of God can make such an alteration . Let him then be owned as the Author of all good , let him alone be trusted in . Charge them ( sayes the Apostle Paul to Timothy ) that are rich in this World , that they do not trust in uncertain . Riches , but in the living God , who gives us all things richly to enjoy , 1 Tim. 6. 17. ( 3. ) Another Instance of of Piety which great and rich persons ought to charge themselves with , is Humility towards God. The Apostle Paul thought it necessary that such should be admouished not to be high-minded , as we see in that place last quoted . Pride is a vice to which Mankind is so much addicted , that it oft arises from things that are real disparagements . We may sometimes hear men boasting of their follies and sins . Riches and Honours are things generally , though not very deservedly much esteemed and admired in the World ; these must therefore be very apt to elevate the minds of those that possess them , beyond a true and modest Opinion of themselves ; and if they have such effect , it will appear in the behaviour both towards God , and towards men . It is but too necessary then to urge such persons to the practice of Humility towards both . In this place I shall mention what Humility towards God requires , and hereafter how it must be exprest in our behaviour towards men . To demean your selves in such an humble manner towards God as you ought , do not forget to acknowledge that you are sinners in his sight : Own that you are derived from the fallen Adam , and are of the Apostate , guilty race , however honourable in the World a few of your Ancestors may have been : know that no greatness of birth can exempt from the real and common pollution ; that you derive a stain'd , infected nature of whomsoever you are born ; that you are by nature Children of Wrath as well as others ; are born Heirs of Gods displeasure , whatever heaps of Treasure , large tracts of Land , stately Houses , or lofty titles you are born to . 'T is all one in this respect to have been first wrapt in Raggs , or Purple ; to have been nursed in the stately Chambers of the great , or carried about upon the shoulders of a Beggar . Acknowledge too the actual Transgressions of your lives ; that you have sinn'd in thought , in word , in deed , in every condition of life , in every Age , in every place that you have been in , that your Iniquities are more in number than the Hairs of your head . Acknowledge the aggravations which your sins have received from the circumstances wherein they were committed : as that they have many times been contrary to the knowledge and actual checks of Conscience , contrary to the wise and good instructions given you in your education , contrary to the intreaties of your best Friends : they have been committed upon or little or no temptation , or upon your wilful and needless exposing your self to temptation ; that having had the more opportunity and ability to transgress by having a great Estate , you have been perhaps actually the worse , and so have answered the greater kindness of God with greater affront . And upon the apprehension of these great and true disparagements , you should entertain the meanest thoughts of your selves , be vile in your own eyes , and own that you may justly be so in Gods ; that if he should abhor , and condemn and reject you into eternal punishment , he were righteous . Let not the greatness of outward Prosperity hinder you from apprehending the greatness of that wrath which is due for your sin ; believe the greatest to be due . Look upon your Riches as an unprofitable possession , which can be no advantage in the day of his wrath ; which cannot redeem the guilty Soul from the eternal Prison , to which if you die impenitent you must be confin'd . Look upon your Honours as mean and contemptible things , which can procure no respect from the great and righteous God. Lament the ingratitude of your sins as they regard God , and the folly of them as they respect yourselves ; that you have behaved your selves so unworthily towards him , and have so little consulted your own true interest . In a sense of the wretchedness of your condition , fly to the hope set before you , and depend upon the satisfaction and merits of the Redeemer alone , to find favour and acceptance with God. 'T is not below the greatest man to repent , but it is so to transgress . The commission of sin degrades and debases man , the Repentance for it , if true , raises him up again , to humble our selves before God is the way to rise in his esteem . While we complain , and lament for our sins , he pities us ; while we judge and condemn our selves , he acquits and pardons ; While with deep resentment we own our selves polluted , he will cleanse and sanctifie us . 2. Again you must express your Humility towards , God by magnifying all the exercises of his Goodness towards you , and if you are very sensible of your sin and unworthiness , you will have a very grateful sense of his mercy . The least gifts of his bounty will be thankfully received , and ought to be so ; the smallest portion , the narrowest Fortune , will keep out discontent from the humble Soul , and he will praise the God that bestows any thing where nothing is deserved . Ascribe it to the mercy of God , and the merits of the Redeemer , that you are suffered to live , that you were nourisht and brought up though born in blood and pollution ; though you had the infection of Enmity against God wrought into your natures , though you were conceived in sin , and brought forth in Iniquity . Much admire that when you had forfeited the least favours , the goodness of God should be liberal to you , and load you with a rich plenty of the good things of this life . Bless him especially for spiritual mercies , and the care that he has taken for your happiness in Eternity . Admire the goodness which ordered your Baptism , and pray that it may prove the Laver of Regeneration . It was unspeakable mercy , when he might have thrown you away into misery , that he should take you into the bosom of his Church in order to bring you to everlasting life . Adore the mercy that gave you by Parents , or Tutors , such instructions as direct to a wife , happy , and honourable course of life ; and especially have an high esteem of the favour , if these instructions have made any impression upon you ; if you are formed thereby so as to live regularly , and practise the Rules . Say , Lord what is man that thou art mindful full of him , and the Son of man that thou thus visitest him ? 3. Testifie your Humility further , by a ready submission to the Divine Commands . Do not think you can be so great as to be exempted from the obligation of his Laws who is Soveraign over all things ; or that the obligation of Obedience is less strict or indispensable upon you , than upon others , when you are beholden to him for greater gifts . A Humble mind will not quarrel at any of the Commands of God , nor account any course too strict which he enjoyns : He will say with the great pattern of Humility , the blessed Jesus , Lord , not my will , but thine be done . 4. Again , you must also quietly submit to every dispensation of Gods Providence : own his Justice in every affliction he layes upon you , and command your minds in Patience . 'T is unreasonable as well as vain to murmure against God , and 't is madness to rage and blaspheme because he chastises you . This is like the wild Scythians , to shoot Arrows against the Thunder , which will return upon your heads , and take vengeance for the bold impiety in your destruction . By a patient submission under Chastisement , we obtain the Compassion of the Father of mercies : This proves like a soft answer which turns away wrath . 5. Express your Humility towards God , by a modest Reverence in his Worship , and an honourable esteem of his Ordinances ; to meddle with these in a slight unserious manner , is to profane things that are Sacred . Your Prayers ought to be altogether serious and devout , without the least allowed Vanity of the Mind , or wandering of the Eyes , Thoughts or Affections : Is it not most agreeable and just that we should behave our selves with all possible solemnity , when we are upon our knees , begging of the great disposer of all things for what is necessary to our Happiness , or rendering due Praise for abundant and free mercy ? Again , your attention to the Holy Word of God , ought to be very reverent and serious , such as is due to divine Oracles . The Holy Scriptures and what is dictated from them , deserve to be regarded as divine Revlations , as a Message or a Voice from Heaven : The Commands are of divine Authority , the Promises , the Threatnings are made by the Infinite and Eternal God ; and the greatness of him from whom these things first come , should strike an aw , and beget a reverence to them in the minds of all men , thô the Messenger from whom they immediately receive them be their inferiour . Reverence and esteem the Word of God as the appointed means of Salvation ; he has determined , By the foolishness of Preaching to save them that believe ; thô the matter of it may seem foolish to the ignorant and prejudiced World , and thô the Preachers may seem despicable to the Proud , yet the effects of Preaching are glorious upon them that believe , upon such as receive the instructions that in this way are given to them : By so mean an Instrument . God accomplishes the great effect of the Salvation of men ; what words then can express the madness and folly of those men that despise this Ordinance of God ? they have neither any Reverence for him who instituted it , nor care for their own Happiness . That you may not lightly and carelesly engage in the Worship of God , consider you have therein immediate concern with an Infinite being , you present your selves before the awful Majesty whom all the Angels humbly adore ; who is King of Kings , and Lord of Lords , the God before whom the Nations of the Earth are as nothing ; who is in Heaven as on a Throne of unconceivable Glory , and thou art on Earth as at his Foot-stool . What is the highest of men that he should forget to behave himself with reverence in his addresses to Heaven . Thô you are a little elevated among men , and stand higher than some others of them , yet you are infinitely below the Deity . 6. Further , let your Humility be exercised in having a very modest Opinion of your best actions . Do not think highly of your deserts upon the account of any good that you have done : consider it was the giver of every good and perfect gift that gave the ability to do well ; he excited the Will to it , and his Providence presented the opportunity . Acknowledge the unhappiness of mankind is such , that no action can be performed by any man that is perfect , and does not in some respect or other want a pardon . At the best you have but paid a debt in what you have done , and answered an obligation laid upon you . The best man ought to expect his reward for the best service of his life , meerly from the mercy of God in Christ . 4. Another Duty of Piety which those that are rich ought to reckon themselves obliged to perform , is to promote Religion as much as they can in the World ; to endeavour God may be generally honour'd , since he has graciously exalted them . Those whom he has lifted above their Neighbours , have greater opportunity to serve him in this kind than others : but something is expected from all men , and every man may help towards the increase of Religion , whether he be in a publick or a private station . And to promote Religion , is the noblest and the most useful kind of service that you can perform ; 't is not below the greatest of men to set himself industriously to it . Religion is the End of the rational Creature ; that for which we are men , and endowed with reason . To promote this , is to endeavour that God may receive his just rights from men : till they become Religious , they are so many Traitors and Rebels against the common Soveraign . This World , if it were without Religion , would be a Wilderness , a Confusion , without peace or order . This is the Glory of mankind , the Beauty , the Strength , the Happiness of any Society where it obtains : It is a sure foundation of Wealth , and Renown , and Stability , to any Community of men . And on the contrary , no Greatness can be raised or maintained without it . Wickedness and Irreligion have overthrown many well-establisht Empires , and Combinations , but could never raise one . Air , Fire , and Water , are not more universally useful and necessary to mankind than Religion . They can as well breath without Air , be warm in the perpetual absence of the Sun , or quench thirst without Water , as they can be happy without Religion prevailing amongst them . Consider too , that almost the whole world lies in Wickedness ! And how little Religion is there remaining amongst us ! Alas ! to how great a degree is that Glory departed from our Israel ! This loudly proclaims what need there is that every one do endeavour according to his place , and power , to encrease and spread it . 1. You that are great , that have many eyes upon you , should promote Religion by a good and pious Example . You are more largely known in your persons than common men , and yet more known by Name and Report ; and as far as this goes , your Example may do good or hurt to Religion . There is a great propensity in mankind to imitate those whom they respect , their Superiors : if you practise Religion , you give it esteem and repute in the World ; and if you neglect it , 't is exposed to contempt and scorn : 't is you that must bring it into fashion , and retrieve it from the too general contempt that it now lies under . Consider , that you do not only disparage your selves by a vicious conversation , but you infect others too ; you contract to your selves much guilt from the sins of other men ; from all those which your bad example does encourage : And if you are bad men , you are the Pests of the World , great causes of sin , and consequent misery . How much more are those liable to the blame of other mens sins , and the infection of the World , who tempt others to wickedness , who promote the kingdom and interest of the Devil , and subserve the grand Apollyon in his design of destroying mankind ? they may be reckon'd a sort of inferior , incarnate Devils , who strive to introduce vertuous and sober persons into the wicked practices and customs of the Age. 2. Further , Private persons may promote Religion ▪ by the well ordering of their own Families . So far they may command , and they ought to command the practice of this . The greater any of these are , the further may he that is the head of it promote Religion : your Children and Servants will help to debauch , and infect the rest of the World , if they are not religious : for men will take their Examples from the families of great men , as well as from their Persons : Keep up the constant Worship of God in your Families , in Prayers , in reading the Holy Scriptures , in singing Psalms , and in a strict observation of the Sabbath . Are those Families fit to be called assemblies of Christians , where there is no constant Worship of God maintain'd ? how can you expect any Blessing upon your Society , unless you Worship God together ? The happiness of a Family lyes in the Love , the Suitableness , the Faithfulness , the Serviceableness of all the Members of it towards one another , and these things he alone can bestow . The Governour of the Family cannot know whether those under him do Worship God at all or not , if they do it not together . If you would have those of your own Family Religious , you must be so your self ; thus far at least your Example will have great influence ; it will have greater influence upon your Domesticks either towards good or ill , than any other can : The Poet speaks a great deal of truth in that sentence , — Velocius & citius nos Corrumpunt vitiorum exempla domestica magnis Cum subeant animos autoribus . The Examples of Vice which we dwell with , if they are in our Superiours too , do corrupt us sooner than any . The nearness and daily converse with you , is added to your Superiority , to make your bad example fatal to those of your own House . The sharpest Rebuke that can be exprest in words , is due to the folly of those Parents who take no care how they behave themselves before their Children ; who after they have given them a Nature infected and disposed to ill , that they may not fail to ruine them , give them a bad Example too . Again , to make your Family Religious , you must restrain those under you from all manner of Wickedness , by reproving the least errours , and punishing others . Give them also encouragement to do well , let this alwayes purchase your manifest favour and good-will . But further , to effect this , you should carefully Instruct your Children and Servants in the matters that concern their Salvation ; if you do not betimes take care to possess your Children with good and vertuous principles , the adversary of their Souls will early sow in their minds the tares of Vices ; and should you be less industrious for the happiness of your own flesh and blood , than the malicious Devil is for their destruction ? should any one hate them more than you Love them , they will have cause to curse you hereafter for having given them being , if they mi●carry through your neglect ; Train up a Child in the way wherein he should go , and when he is old he will not depart from it , Prov. 22. 6. Let them be accustomed to do well . The constant exercise of Piety and Vertue from tender years , will make it easie and familiar ; Instruct them in the matter of their Duty , and labour to convince them of the reasons that perswade to the practice of it ; tell them how honourable it is to be good and holy , what a lustre and beauty it has in the eyes of men ; that this is approved beyond any thing even in a wicked World ; no man is so universally commended and esteemed , as he that is stedfastly and strictly vertuous ; tell them what a fragrant odour it leaves behind , how it embalms the memory of the dead ; with what applause the Histories of all Ages do mention brave and good men . The most partial Histories do never offer to commend any man without ascribing true Vertues to him : The Memory of the just is blessed , Prov. 10. 7. Learn them to put a high value upon the esteem of wise and good men ; let them account it mean and base to be valued only amongst those whose Vices make them the Scum of the Earth , who will only applaud Confidence and Wit in doing foolish and shamefull things ; there is no applause of any men worthy to be valued , but that of such men who are themselves worthy of Praise . Learn them to stand in great awe of their Creator , to remember him in their Youth , to be more concern'd to please him than men , to be most ambitious of his approbation in what they do : Let them know that his pure Omniscience does continually observe them , that no darkness , no secrecy can hide them from his view ; that 't is of no advantage to conceal their crimes from the Friends that would reprove them , since the righteous Judge of all the World observes , and will at one time or other severely reprove them : They only hinder themselves by secrecy , from enjoying that admonition which might be a means to cure their follies . Thus endeavour to convince their reason that they must be good , endeavour by all great and good allurements , as they grow capable to apprehend them , to perswade and incline their wills to Religion . Be not contented only with your restraining them from wickedness , but learn them as much as may be , to restrain themselves ; fasten in their minds such Principles as may have power to keep them regular . As the observation of the Lords day is one part of our duty towards God , so 't is a practice that highly conduces towards our performance of all other Duties ; 't is alwayes observable , that the best men are those that most strictly devote this day to Religion . You cannot possibly have a religious Family , unless you keep those that are under you to the publick and private exercises of religious Worship on the Sabbath . This is to give up one day in seven to the consideration of divine things , and 't is consideration which must give them impression and force upon the minds of men ; those most important things revealed from Heaven , will have no influence upon us , if we do not allow them a serious contemplation : On other dayes other lawful and necessary employments will often interrupt you in doing this . Take then the appointed time , and improve it as well as you can for this purpose ; give your Servants as little other imployment on that day as you can , and keep them as close as you can to this ; spend the time that remains , besides what the publick Worship will take up , in some private exercises of Religion in the Family . 3. Further , Those that are great and rich men , thô not in the Magistracy , may promote Religion among their Tenants and poor Neighbours , by encouraging and countenancing those that incline to it , protecting them from Injuries , preferring them to your Service , and by frequent commendation of them in the hearing of others . You that have so many Tenants , have perhaps so many Families that are in some dependance upon you , whom you have opportunity to oblige , and can encourage or discourage ; so many will value your favour or displeasure , and may therefore be influenced to the outward practice and profession of Religion at least , by your carriage towards them : 'T is an useful exercise of Charity towards the promoting Religion , when you ▪ will give Bibles and good Books among your poor Neighbours , and to assist them in the Education of their Children ; such as are very poor , set their Children at the best to work , as soon as they are able to do any Service , that they may earn somewhat towards their own maintenance ; and they can neither afford them time , nor spare any cost towards the teaching them so much as to read ; and so do many poor Souls live and dye in a miserable ignorance of those things which concern their Salvation : Oh pity these Wretches , and endeavour that as many as you can , may have at least this Instruction . 4. You may yet more largely serve the Interest of Religion , by endeavouring as far as in you lies , that there may be a learned and pious Ministry : It were a very publick Service and benefit if you should chuse some poor Lad , that appears to have a very good Wit and sober Inclinations , and send him to the School and the University ; you may entertain in your Family a deserving person , 'till he can obtain a more publick employment : you may out of your abundance spare some yearly allowance to assist and encourage a man of mean fortunes , who with good assistance you have reason to think , might be very useful in the service of Religion . You may add to the Revenues of small Benefices , for the encouragement of an able Minister . 5. When persons are admitted to a part in the Government , 't is certain that they have great opportunity to promote Religion ; they can force men to at least an outward practice of it ; they can punish Vice and Profaneness , and make it uneasie to Men ; they can make it ashamed of its self when 't is grown bold , or prevent its growing so ; they can reward , protect and countenance effectually those that will be good Men ; they can command a general and strict observation of the Sabbath , and force men to assemble to one or other of the places of publick Worship , whereby they will be under the means to make them good men ; 't is in their power to restrain , at least from appearing in publick , that profane liberty of Fancy , so much affected under the name of Wit ; which lies in finding out improbabilities in the clearest and most important truths , and matter of ridicule in the gravest rules of Morality and Religion ; a practice which tends to make men Scepticks and Atheists , to overthrow Religion , and civil Order and Government . Good Principles are the foundation of good Order , and this humour destroyes all Principles in the minds of Men , and leaves no foundation at all , whereon to build Virtue or Piety in them : This destroyes the power of Conscience , serves to justifie the grossest wickednesses , and hardens Men in their sins . 'T is much in the Power of the Magistrate to procure an able faithful Ministry , to protect them from Injury and Contempt , and encourage them in their work : But I desire to be understood to intend these things only for a little direction to those young Persons that may hereafter be Magistrates . Thus I have given you a brief account of those Duties towards God , which are required of all men to be regarded in their use of present enjoyments . 2. Further to show wherein the right use of the things of this World consists , I proceed in the next place to suggest , The Duties towards men which this requires , included under the name of Righteousness : And this includes all the Duties of the second Table of the Divine Law , required to be observed in our carriage towards our Neighbours ; it commands both Justice and Mercy in that 2 chap. of Tit. To do to others as we would be done by , which is the great rule of Righteousness , is a rule both of Equity and Charity ; he that exercises Charity to the Poor , and shews Mercy to the miserable , does to them what he himself would desire that others should do for him , if he were in their Condition : But I shall not mention all the particulars under this Head , because I study brevity , but only will lay down a few general rules , which shall include all the particulars . ( 1 ) Let every man endeavour to be of some good use to the Community he lives in : It should be the hopes of a young man , that he may in the time of his Life be able , and have opportunity to do some good service to Mankind : 'T is generosity and good nature to be unwilling to live to himself alone . Prepare and fit your self for employment , and then readily accept it when it offers it self ; thô 't is not wisdom for a man hastily to rush into publick business , before he is well accomplisht , and rightly called to it , yet when he is so called and fitted , he ought not to decline or refuse it ; unless the circumstances happen to be such , as that you cannot with a safe Conscience undertake it : 'T is too great selfishness to consider the trouble , danger , cost or pains of an employment , wherein you may do great service to the publick , so as to be thereby discouraged from undertaking it : There is nothing great and glorious , that is not hazardous and painful , and the more difficulties and dangers attend any good Office , 't is the more honourable . I cannot chuse but transcribe those two Stanza's so full of sense , to this purpose in one of our English Poets . Be good , and then in pity soon be great , For virtuous men should toil to compass Power , Lest when the bad possess Dominions seat , We vainly weep for those whom they devour . Our virtue without power but harmless is ! The good who lazily are good at home , And safely rest in doing not amiss , Flie from the bad for fear of Martyrdome . A good man will not seek an Office for the meer honour of it , but to have opportunity to do good in the World ; but such men ought to seek and receive in the right way any Offices conferr'd upon them , because otherwise bad men who are ambitious will possess and abuse them ; he is not worthy to live in a Society , by and in which he enjoyes Riches or Honour , who will not deny himself in his own ease and interest to serve the publick safety and Prosperity : The damage and inconvenience which you may sustain in a publick employment , ought not in case of necessity to be regarded , unless it would be so great as utterly to disable you for performing the Duties of the place . A man ought not indeed to undertake what he is not able to manage , for this would be a great prejudice to the publick : What unprofitable and worthless wretches are those who give up themselves to an idle enjoyment of their own Pleasures , to live in Ease and Luxury , without any concern to do any good ! they are the abject , the reffuse things of nature , differing from the whole Creation besides ; every Creature besides serves to some use and purpose , and they live to none at all . There are publick employments suitable to the several ranks and degrees of men , and every man should be fit for some or other of the employments that commonly belong to the men of his rank , and readily apply himself to it . There are several good Offices that great men may do to the publick in a private condition , as I have in part shown already ; you may further help by your Intercession with the Magistrate to protect the Innocent , to obtain favour and promotion to men of Wisdom and Honesty , to right those that have been wronged , and relieve the Oppressed ; you may vindicate those that may be misrepresented and falsely accused . You may be instrumental to recover or maintain Peace among the Members of the same Society , which is an Office expresly and particularly blest in the Sacred Writ , Mat. 5. 9. 'T is an Office exceeding beneficial to Mankind , and therefore highly pleasing to God , to endeavour the promoting Peace among men : Peace cherishes Societies , and makes them flourish in Arts , Trade and Religion : Love is the band that tyes multitudes of men together , to the strength , safety and happiness of the whole Combination . You may perhaps find out wayes to employ many Poor , so to keep them from Idleness , and enable them to maintain their Families , and subsist without dependance on Charity . When you are called into any Authority , assure your selves that you are raised by Divine Providence , more for the publick good than your own Honour ; think it glorious to be in such a place a publick Benefit , 't is to resemble the Deity in a high and noble manner , who is over all , and good to all , who has power to do harm , and only does good : consider how much the happiness of all those that are within the Sphear of your Authority , does depend upon your wise and just management of your Office ; let a generous pity make you loath to cause the misery of many of your fellow Creatures ; 't is a barbarous thing to contrive and delight in the misery of others , and 't is ignominious and shameful to cause it by your neglect ; let it be your care therefore , that those who are in some measure at your mercy , may have no reason to lament that they are so . ( 2. ) Another rule of Righteousness by which men should govern themselves in the use and enjoyment of the things of this World , is , To wrong no man of what is his due , to take or withhold from no person what he has right to , for maintenance of your own pleasure : Accustom your selves to exact Justice , and do not desire liberty to transgress the bounds of it in any measure ; desire no Pleasure which is a wrong to your meanest Neighbour , in Person , Estate or Reputation . It makes the Societies of men acquainted with more Wildness and Cruelty than the Wilderness it self , when the greater will please themselves to the hurt and damage of the less ; while a Beast of Prey devours to serve his necessity , a lawless voluptuous man spoils his Neighbour to serve the extravagance of wanton desires , and is the most inhumane of the two : they are certainly very unrighteous , who to enjoy their Pleasure beyond all bounds , and to maintain their prodigal expences , do contract vast debts which they know themselves unable to pay , or take no care to do so ; this is to Riot at the cost of other men , to abuse and rob perhaps him that loves you , and from that Love opened his Purse to your desires : You carelesly scatter that which it may be your Creditor took a great deal of pains to scrape together ; the Comfort which he promised himself to take in what he had gathered , you disappoint him of ; you take the Bread as it were from the mouths of him and his Family , perhaps to throw it to your Dogs , and they must goe ragged and thin cloathed , that your meanest Servants may be extravagantly fine . Again , 't is a most cruel and unnatural Injustice which they are guilty of , that wast the Estate upon their own pleasures , which should provide for a Wife and Children ; and there never was any Age so barbarous in this respect as ours ; some spend in superfluity and needlesly upon themselves , while they suffer their Family to want the things that are necessary ; some wast their Estates in the Company of Strangers , and their own flesh and blood do hardly partake of them ; some are so monstrously cruel as to give away the affection due to a Wife , a person it may be of Honour and great Virtue , with the Patrimony which she brought them , to another woman that is base in Birth , or at least in Lewdness ; as if they only took care to be vexatious , and to leave her no Comfort : Some are negligent of making a treasure for their Children , thô the Providence of God has put them in a way to do it , out of a prodigal and voluptuous humour that spends at least all that comes in : And some neglect this out of a base unnatural Envy , which would not have their own Children live as comfortably as they have attained to do , without enduring ( thô it might not be necessary ) the same pains and hardships ; He that provides not for those of his own House , ( sayes the Scripture ) is worse than an Infidel , 1 Tim. 5. 8. Does he that ruines her who committed her self and Fortunes to his Mercy , upon the Vows and Protestations of his Love , perform those Vows , or is he not false and forsworn ? does he well and faithfully discharge the trust that was put in him ? does he kindly requite the Love that laid the greatest possible obligation upon him ? No , there is no gratitude , no faithfulness in that man. If one falls into the hands of savage Thieves , he may be stript and robb'd , and be glad to escape without further harm ; but to be thus used by a man , who by great pretences of kindness has allur'd me into his Power , must be the highest baseness in him , and the greatest trouble and vexation to me . What thanks do your Children owe you , who have begot them to Sorrow and Misery , when your extravagant Lusts devour what should afford them a good Education , and comfort them after your Death ? Certainly 't is the provision that Parents make for their Children , or their endeavour to provide well for them , the care and pains they take to render them wise , good and useful to the World , and to enable them to subsist without a precarious dependance , if they can , which is the thing that layes the great obligation upon Children to Love and reverence their Parents : 't is for the most part meerly accidental that they are born , and 't is a great unkindness and prejudice to give them being , without taking what care you can for their Happiness ; have you natural affection , who to enjoy unlawful and excessive Pleasures , will leave them in a condition that can have none at all . I cannot chuse but wonder at those men who inherit an Estate , which has kept up the grandeur perhaps of a long race of honourable Ancestors , and by their folly and extravagance do spend it , and leave their Children Beggars : They leave perhaps a bare Title to their Children or other Relations , without any Riches to procure it respect and esteem : If these men had any thing of a noble Spirit , they would scorn to bring either their own Posterity , or their Name and Title down into the dirt ; such are the disgrace , the ignominy of the Family ; they will be remembred with hatred , as long as they are remembred by Posterity ; I wonder that such men are not afraid , lest the Ghost of some departed Ancestor should disturb them at those midnight revels , which wast the Estate , and bring the Honour which they purchased with great Labour and hazard , into contempt and disgrace . ( 3. ) Another rule of Righteousness may be , To practice all requisite Humility in your carriage towards men ; this is the Justice of requiring no more respect from others than is due to us , and of giving to others all the respect that is due to them ; Let no man arrogate to himself those excellencies which he really has not , nor desire the respect due to them whilst he is without them : There can be nothing more ridiculous , than to see a rich Fool conceit himself wise , to think his mind is full of Wisdom , because his Baggs are full of Gold and Silver ; or for him who bears a Title , to think himself upon that account an Oracle : 'T is too often seen , that they who have these things in eminence above others , are ready to conceit that they have Wit , Vertue or Beauty above them too , and accordingly they expect to be Honoured ; or if they do not conceit they have every excellency in them , yet they put too high an esteem upon those they have ; they think nothing comparable to a great Estate or a Title of Honour ; and all the respect of Mankind , they account due to themselves . Thô the useless Creatures live as Cyphers in the Universe , and only serve to encrease the number of men ; they are dogmatical in their most foolish and mistaken Opinions , and most peremptory and stiff in all their unreasonable humours and purposes . They are deaf to advice , and offended at reproofs , and will not receive any the most useful Instruction , because that implies they wanted it . They hate the most important advice that is given them , under the notion of Controll , and cannot distinguish between obedience to the good Rules , and obedience to those that give them : They despise the dictates of right Reason and vertue , if suggested by an Inferiour , from an apprehension that to regard them is to submit to that Inferiour ; thus their Pride infatuates them to a willingness rather to be ruined than directed . Be not too desirous of your own Commendation , nor too much elevated when you hear it ; those who are much delighted with their own Praise , do usually not much care to hear any mens Commendation but their own ; but Humility will not envy other men their just Commendation , nor blot it with detraction . Do not despise him that is inferiour to you in any thing , he may perhaps excell you in another : God seldom gives all sorts of excellency to one man ; And as you would not have him despise you for your want of that wherein he excells , do not you despise him for his want of that wherein you excell . The wise Providence of God has thus variously distributed his Gifts , that all men might be useful , acceptable , necessary to one another ; every man ought to be respected for his particular endowment , and according as the nature of it does deserve : Indeed no man should be despised , for if there be nothing else in him , he is a man , a Creature capable of reason , and bears some impresses of the Divine Creators Image . A humble mind will not despise the love and offer'd Services of the meanest person , but will account himself under obligation to requite them with kindness and good Offices ; he will neither refuse them , nor take them as so much due to him as to deserve no acknowledgment . So far as honesty and the advantage of others will permit , a humble man will endeavour to render himself easie and pleasant to all in a company , or in his neighbourhood ; he will not so stiffly gratifie and humour himself , as not to deny his own inclination sometimes to gratifie another , which is the common error of those that are new Gentlemen , or such as have gotten a great Estate , but have not had a genteel Spirit infused by Education : The civility of the World and that which we rightly call a genteel Carriage , is nothing else but a humble deportment towards all that we converse with . The richest , the noblest , that are not Magistrates , must content themselves to submit to Magistrates , and give to each of them the respect which is due to the place he holds . 'T is a Pride that tends to confusion and all disorder , when such despise and affront those Officers of the State , who out of their Office are meaner persons than themselves : They ought to be respected in the exercise of their Authority , out of reverence to the supream Authority which is over every man in the State , and from whence they derive theirs . He that affronts the meanest Authority , does in effect affront the highest , and is in a preparation to slight the Authority of all Laws too . Such things are never practised , but when Law and Order begin to give way to the lusts of men : If the Cobweb be broken by Wasps and Hornets , little flies will escape through the holes which they make . ( 4 ) Exercise all the Mercy and Charity towards the Poor and Miserable , which the Providence of God affords you ability and opportunity for . Imitate the Father of Mercies , and be ye merciful as he is . He makes every Creature partake of his goodness : The highest sort have their dependance upon it , and the meanest are not overlookt or neglected . It is pleasing to the infinite Fountain , to be alwayes flowing . And 't is a high and noble imitation of him , for you to take all occasions of communicating , as you have power , to those that are indigent . Freely you have received from God , and should therefore freely give . As you have been your selves beholden to Mercy , you ought to exercise it , or you prove your selves unworthy of it . What you give to the Poor , is treasur'd in the hands of God , from whence it will return in due time with a most plenteous Encrease . Thus you put your superfluities to a good use , and shall obtain in reward of thus spending them , many necessary blessings . 'T is a large and comprehensive encouragement to this excellent duty , which the wise man gives in a few words , in 3 Prov. 3 , 4. Let not mercy and truth forsake thee , bind them about thy neck , write them upon the Table of thine heart , so shalt thou find favour and good understanding in the sight of God and men . Let the Precepts and Rules of Sincerity and Charity be fastned in thee , let them abide with thee as if written upon thy heart : Let them also appear in thy Practice , and adorn thy Conversation as an Ornament of Gold about thy neck . And then thou shalt be favoured and esteemed both by God and men . Perhaps there is no one sort of good Works more acceptable and pleasing to God than this . How high an account he sets on it , appears , in that he deems the contrary to it a reproach to himself , and the practice an honour . 14 Prov. 31. Our Saviour pronounces an express Blessing to this also , Mat. 5. 7. and makes the greatest Promise that can be imagined or desired , to encourage men to it . Blessed are the merciful , for they shall find mercy . They shall further partake of the divine goodness Mercy in general is promised ; which gives us leave to expect all the various exercises of it ; to expect whatever is necessary to our Souls , and future Happiness , and what is necessary to the continuance and Comfort of this present Life . Yea , the Mercy of God does not stop at him that is merciful , but descends upon his Posterity too , and his Seed is Blessed , Prov. 37. 26. Among Men it procures a general Approbation and esteem , every one almost will love him that appears to love every one ; it possesses the Minds of Men so much in a mans favour , as it conceals a great many faults , and expiates the rest . Thô every man may have some Enemies , the charitable man shall have the fewest of any : The unjust Accusations and Detractions of bad men , will provoke more to the hatred of themselves than of him ; And on the contrary , there is nothing does so much raise the envy of the World against Riches and greatness , as to see all the Advantages of them terminate in the Possessors ; to see them seeking nothing else but their own ease and Pleasure , and neglecting that good which they might do to others without any prejudice to themselves : self-love is a vice as generally hated , as 't is practised among men . He that allows it in himself , will yet condemn it in another . He that seeks only his own advantage , will seek it alone . In the Exercise of your Charity , observe the following Rules . 1. All sorts of men that are able , must reckon themselves bound to give some Alms of that which is their own . Those that labour for what they have , are not wholly exempted from this Duty . But are commanded to make it one end of their Labour , to purpose and design this , that they may be able to afford some relief to those that are in want . 2. The ordinary measure of your Charity ought to be taken from your ability , as is directed , 1 Cor. 9. 6 , 7. Every man may commonly consider and allow for his own necessity , convenience and the decency of his condition , and of his Childrens after him , and what remains after a moderate Provision for these , he can properly spare . But in extream necessity of an Object presented , you ought sometimes to enlarge your Charity beyond these bounds . 3. Every man that wants , is a fit Object of Charity ; except such who make themselves indigent by Idleness and Wickedness . And 't is most Charity to them to leave them without help , that necessity may cure them . A Good man ought to be preferred before a bad one , to receive your Charity , because this will encourage Religion , and he is likely to make the best use of what you give . But you should not easily entertain any hard thoughts of a poor Neighbour , nor excuse your selves from assisting him by groundless suspicions . A Soul truly Charitable is not forward to think evil , as the Apostle intimates , 1 Cor. 13 , 5. 4. Do not give your Alms in a proud and contemptuous manner ; 't is more unkind to disdain and scorn , than 't is a kindness to relieve : You should do it with a sense that the Providence of God might have made you the Receiver , and him the Giver ; and as you would wish to be treated in that case , you ought so to use him . To give in a courteous and humble manner , adds a great lustre and beauty to the action , and doubles the benefit : When you have bestow'd a Gift , you ought not to insist much upon the obligation , nor expect that he who has been beholden to you , should in every thing answer your humour , and be wholly at your devotion : This looks as if you sold your Gift for his Liberty ; as if you made a bargain , instead of doing an act of Charity . If what you gave , did at first proceed from kindness , you do in effect call it back again , or require him to pay for it , perhaps more than it was worth . 5. Give your Alms readily and chearfully ; God and men love a chearful Giver ; 'T is a sign of inward goodness , of a powerful inclination to the good you do , when it flows readily and freely from you . When an act of Charity comes slowly from a man , and is unnecessarily delayed , 't is to be suspected that it does not proceed from a Charitable inclination ; 't is the effect perhaps of the indigent persons importunity , and not of the givers goodness ; 't is bestowed for your own ease and quiet , rather than out of compassion to the poor , and is more a deed of Charity to your selves , than to him that hardly obtains it . These are the Rules of Righteousness to be observed in the use of present enjoyments . 3. In the third and last place , We must use these things with Sobriety , if we would use them so as not to abuse them : And this requires a due regard to our selves , to our own interest , and honour , and tranquility , in the use of this World. That men do not gratifie their Appetites , to the prejudice of the mind or body , to the loss and consumption of the Estate and Reputation , or to the neglect of those duties which belong to the place and condition they are in . Every man ought to consider the Circumstances of his condition , whether he is high or low , rich or poor , and have many Children or poor Relations , or but few or none ; and according to these he may allow himself a more or less splendid and plentiful enjoyment of his portion . That measure which is becoming , and in a manner necessary to one man , may to another be extravagant and excessive : Besides , the true end of every Creature that we enjoy is to be considered , and to direct in the use of it ; nothing should be used for any other than the right end , or in such a way as does not promote that , nor to that degree that will contradict or destroy it . These general Rules I have but briefly mentioned by themselves , because I judge it will be most useful to propose them connected and applyed to the particular matters which they ought to direct , since it may consist with designed brevity . I shall therefore shew how Sobriety requires us to regulate our Diet , Apparel and Recreations . ( 1. ) For the right government of your selves in Eating and Drinking : Consider , that the proper end of them is to nourish and strengthen the Body , to maintain it in life , in health and vigour . Meat and drink are as Oyl to the vital flame , which if they be duly administred , cherish it , but if poured on too fast , they put it out : A man may kill himself with excessive using the means of life . 'T is a great abuse of these things , to please a wild Appetite either with the quantity or quality of them , to the prejudice of health ; and he that destroys his health , loses that to which all Pleasures are beholden for their Pleasantness . All the best enjoyments of outward things cannot prevent , but that the life will be a burden where this is wanting : This is the pleasant flavour of Wine , and the necessary Sauce of your Sauces , without which they are all insipid : 'T is a certain folly then to incumber your selves with distempers , which may a long while torment and trouble you , for the sake of so transient a pleasure as that is , which attends the swallowing of pleasant Meats and Drinks , which is enjoyed but in that moment wherein they are passing . A wise man would endeavour to understand by advice and experience , what measure and rule were most conducing to his Health , and would ordinarily observe that . 'T is lawful , and of some use at some times , to enjoy these things a little beyond the measure which is meerly necessary , as on publick or private Festivals , or to express the welcome of Friends ; but to do this often , or without moderation , will excite the sensual inclinations , and make them unruly and extravagant ; and this were to assist an Enemy against our selves , and to cherish those lusts which war against the Soul. The wretch that has steept his brain in the fumes of excessive drinking , exposes himself to the mercy of every temptation . There is no folly so very absurd , no sin so great but he may commit it . Rapes , Murders , Adulteries , have been the too frequent Attendants of Drunkenness . Many a man has done that in his Wine which has been the torment of his Mind , and his disparagement all his dayes . 'T is necessary and useful at least to a healthful and vigorous person , to deny himself sometimes the enjoyment of that measure of these things which is commonly necessary ; to tame the flesh , and keep it in subjection , that he may the better govern himself . They use Meat and Drink beyond Moderation , who enjoy them to that degree , that they stupifie the Mind , and weaken the exercise of Reason . Drinking till Reason is disturbed , thô but in a small degree , is in that degree an excess . Most certain it is , that habitual Gluttony and Drunkenness have made some men almost Fools : Either they have become stupid and dull Fools , or rash and violent ones , drown'd in Phlegm and Sloth , or infatuated with rage and confidence . And in both cases are they fit to be easily imposed upon , and to become a Prey or a Tool to greedy and designing Knaves . But the best of the matter is , that honest men need not much fear any faction that depends upon such reeling Supporters . You must not spend much thought about what you shall eat or drink , nor much of your time in these Pleasures : This is more than is necessary to promote the end of them , and shows the Mind too much in love with the pleasure it self . This is to make the enjoyment of that your End ; and then it will be too much your Business . You will live as if you had nothing else to do but to eat and drink , and had no other Preparation for Death to make , but to fatten a Carkasse for the Worms . The only good that an intemperate Person does in the World , is , that he is industrious to deliver it quickly from an unprofitable burden . There is a just Wo denounced against those swinish Drunkards , that make it their frequent practice to spend whole dayes in drinking , in Isa . 5. 11. Wo unto them that rise up early in the morning , that they may follow strong drink , that continue untill night till the Wine inflames them . Thus is all usefull service to God and men neglected , and the Sinner at length contracts a habit of Idleness , and becomes utterly negligent of his own most important Interests ; he regards not his Trade , nor his Estate , or Salvation . For this sin , because it was to so high a degree become common among the Jews , 't is said in the 13 th verse of the forementioned Chapter , that people were punisht with captivity and hunger and thirst . 'T is not safe nor prudent to contrive , that your Provision be ordinarily very delicate and various : you are the more in danger of excess , and do make your own Table a Snare to you . The affectation of this , when 't is for your own pleasure , shows a wantonness of the Appetite , that ought not to be allowed , and too great a love to the pleasures of the Palate . Or else 't is the effect of former excess , which having glutted and weakned the Appetite , it now wants to be excited . Temperance usually preserves it so well , as to need little assistance from Art. Nature in health wants little of the exercise of Art , and it serves only Luxury and Excess . You must so proportion your expences upon your Diet , as not to neglect any other necessities of your own , or those of the Poor , the Church , or the State. He that is so far a Glutton or a Drunkard , seldom stops there . The extravagant desire encreases the more 't is gratified , and will soon grow beyond his ability to satisfie it ; and then he will rob either God or Man to make himself more able . He will make his Feasts , if he can , with the Spoils of the Church , the necessary maintenance of oppress'd Orphans and Widows , and the fruits of other mens hard labour : And thus he devours his own reputation too , and makes himself odious to all Mankind . ( 2 ) You must order your Apparel also by the direction of Sobriety . The proper ends of cloathing our selves , are to cover our Nakedness , and conceal our shame ; to defend and guard the. frail Body from all unkindnesses of weather ; and to distinguish the several ranks and degrees of men , by suitable Ornament . The sensual minds of men are commonly much influenced by sensible things , and therefore are splendid or grave habits used to procure that respect and veneration which is due to those Persons that wear them . The common abuse of Apparel , and that from which all the Irregularities concerning it do proceed , is too much affectation of Ornament , upon the account of that respect which is commonly paid to it in the world . Those that least understand true excellency , and give the greatest Veneration to external ornament in others , are wont to be most concerned about this for themselves . They take less care to adorn and accomplish their Minds with Knowledge , Wisdom and Vertue , than to adorn their out-side with fine and gaudy Cloaths . Contrary to that advice of the Apostle in this case , which he gives , 1 Pet. 3. 3 , 4. Let your adorning be ( sayes he ) not that of the out-side , of plaiting the hair , and of wearing gold , or of putting on Apparel ; but let it be the hidden man of the heart , in that which is not corruptible , in a meek and quiet Spirit , which in the sight of God is of great value . 'T is of more importance surely to have those excellencies which are in esteem with God , than those which are only valued by the weakest of men . How little must it deserve of time , cost and pains , to obtain the admiration of Fools . A wise man , thô he will not slight altogether this sensual means of procuring respect from the ignorant and vulgar , because that respect may in some cases be necessary to himself , and usefull for them ; yet he will not be much concern'd about ornament , because none but such men will value and respect him at all the more for that . Since this is all that Ornament serves for , he will not to be fine , neglect the necessary defence of his body . He will consider , that the rude Elements pay no respect to a Fashion , and therefore will not expose himself to be hurt by them , for the unprofitable respect of foolish men . He will not think that the matter of dressing can deserve to be the sole business of himself and a servant , for several hours , and to be managed with a curious accuracy and care . 'T is doubtless a great folly for a man to employ a great part of his Estate in the provision of his Apparel . The necessity of the body is served with a small expence ; and if you will value the esteem of men , 't is wisest to obtain by good and generous actions the estimation of the best and wisest men : This is a more valuable reputation than you can purchase by great expences on your Cloathing . He that affects to be fine above his quality and degree , that he may have the greater respect , will find none at all : Some will be as foolish as himself , and strive to be equal to him ; and all others will despise and condemn him , either for his Pride , or Prodigality . Custom is the common Rule that prescribes what it becomes every mans quality and degree to wear . But since alwayes some of every sort are so foolish as to endeavour to equal their Superiours , and in so prodigal an Age as ours is , the Custom allows much more expence upon the Apparel than is just or necessary ; you ought to make those of your own sort your Pattern , who are the most frugal and moderate men . Together with the Custom of the Times , consider your own Circumstances ; what is required by other just occasions of expence , and let the Custom be observed only so far , as Prudence and Justice will permit . Common practice will not justifie any Vice in the sight of God , thô it too often does so in the opinions of men . And if it displeases him , that others spend a great part of their Estates in the Ornament of their Bodies , it will displease him if you do so too . If a great measure of what is spent in this purpose might be spared from this , and better employ'd , it ought to be so , and the giver of it expects that it should be . And when you must render an account how you have used the enjoyments that he gave , you will appear , if you have been Prodigal in this matter , to have been foolish if not unjust Stewards . ( 3. ) Let your Recreations also be regulated by Sobriety . The goodness of God allows men the use of these for the refreshment of body and mind : The powers of both are finite , and may be wearied and wasted with continual labour ; we may divert our selves therefore sometimes from business , to be the better prepared to return to it again ; but 't is quite to alter the nature and design of recreations , to make a business of them , to spend all your time in running from one idle pleasure to another : He that lives in Pleasure , is dead while he lives ; He is as useless to the World as a dead Carkass , and it may be infects others too by a bad example , and he is as bad as dead to himself , in regard that he does nothing towards his own true Interest : He neglects all his most important affairs ; He becomes daily more and more a Slave to the malicious Devil , by virtue of some sins that grow confirm'd and habitual ; he swims down the stream of sensual Pleasures , towards the dead Sea of Pain and Perdition . In this careless kind of Life , he is only busie to destroy himself : He that gives himself up to sensual pleasure , does divert himself indeed , but 't is from Wisdom , from Piety , from Virtue , from everlasting Happiness . Oh consider how unprofitable a life this is ! what advantage have you from past dayes that have been spent in Pleasure ? if you are sick of the folly , and intend to live more wisely for the future , you have gain'd then some advantage by them , but if you are hardened in the mad course , and inclined still to go on , you are much the worse for them . All wise and good men grieve to see a young person wholly addicted to Pleasure , they know the bitter Repentance that will at one time or other follow this ; they foresee the torments of Mind , that early or late it will end in ; they know that every extravagance which you are now guilty of , will one day prove a sharp Sword to stab and wound you . Recreations must not be used as Pastimes , there can be no need of any such thing to us , who have but a little while to live , and much to do ; can you not tell what to do with your time ? is it so easie a matter to conquer vicious inclinations , to wean your affections from their propensity to sensible things , to furnish your minds with every Virtue ; that you can do all this , and have too much time ? if besides this you have any publick business to attend , you have more need to redeem your time than to throw it away ; if you may hereafter have such business , 't is your wisdom to improve the opportunity of your present leisure , for the preparing your self to manage it to your comfort and honour . Let the Recreations you chuse be only such as are lawful ; there are as many allowed as you can want , enow to spend more time about than you can well afford ; do not venture therefore upon any that have certainly sin in them ; Rejoyce not in Iniquity ; make not any sins of other men the matter of your delight or diversion , 't is contrary to the rule of Charity to be pleased with that which is so hurtful and mischievous to the guilty person ; 't is the Pleasure of a Devil to tempt and draw men into sin , and then laugh at them ; do not make your selves merry with sacred things , they are not matters to be jested with , which ought to be reverenced : it is not necessary either to the Mind or the Body , nor certainly safe , and therefore not prudent to use those Recreations , concerning which Divines are in dispute whether they be lawful or no , such as they are which rely wholly upon chance , as Dice and the like : in a doubtful Case , where no necessity compells , 't is too great a boldness not to abstain from such things . Chuse those Recreations that are least offensive to the Pious and Wise , and avoid all that are not of good Report : They I think are justly censur'd , who frequent publick Dancing Schools , and Balls , and especially Masqueraders . 'T is no precise moroseness to censure those who need not disguise or conceal themselves , if they intended to do nothing shameful : You must value and be concerned to maintain a Reputation , or you are lost ; there is little hope of that man , that he will ever be good and truly honourable , who is grown regardless of this ; 't is a wonder if he does not run into all manner of wickedness , when the restraint of Shame is taken off . 'T is great imprudence , to use those Recreations that are dangerous temptations to wickedness . Since our power to resist sin is very weak , and we are naturally more inclined to comply with than resist it ; we ought by flying the temptations and occasions , to seek that safety which our own strength cannot give us . To young persons the description and representation of some sins is a Temptation , especially is it mischievous , when in the representation the guilty person is introduced wittily pleading for his sin , and justifying or extenuating it for thô what is wittily spoken , is not alwayes the truth , yet it is generally apt to impose upon young persons that are inconsiderate , and have not resolutely fixed in themselves good Principles . You cannot say there is no harm in going often to the Play-house , if you become thereby more addicted to sensual Pleasures , which are there represented with all possible advantages to charm and allure ; unhappy Youth is too much inclined to these without such help : You do actually receive hurt by seeing Playes , if Lust be inflamed , or Pride in Apparel encreas'd , or you learn Dissimulation , and become stronger inclined to any of the Vices of the Age ; if you learn there to despise Morality , Government , Laws and Religion , by seeing the errours and defects of Magistrates , and wise and good men represented and derided : Humane nature is in all instances unperfect , and the greatest and best men are not without some faults , but to represent those of Magistrates and Ministers upon a publick Theater , to be scorn'd and laught at , has commonly the mischievous event of making Magistracy and Ministry vile , and the Age licentious . Do not play out of Love to Money , or meerly to win of others ; this is the Trade of common Cheats , and tends to make you such ; this gratifies a covetous humour , and cherishes it , and is a relaxation that binds you faster in the bonds of Iniquity . Avoid too the contrary extream to this , and be not willing to lose more than is convenient : you must not neglect to provide things necessary , and convenient , and decent for your self and your family . Be not so unjust and cruel , as to throw away your Creditors money , your Servants wages , your Childrens bread and Inheritance , or your Wives Portion , to enjoy so small , so unnecessary a pleasure as that of play . How barbarous is he , that will make so many miserable , without any necessity or real advantage to himself . That you may not thô unwillingly , throw away too much at play , it should be your resolution not to venture too much : Venture no more than you may be willing to lose , and if that be gone , command your self at that time to proceed no further . Gaming does often insensibly entice men into excess , in the time they spend at it , and in the Money they expose : If they win , they are encouraged to both these , in hopes that good luck will still favour them : If they lose , they are tempted to go on with hope to turn their fortune , and recover their losses : To recover a great deal at once , they are tempted to expose a great deal more , and so frequently lose more to too much lost already . It requires more wisdom for a man to govern himself well in these matters , than is commonly found in those that are much addicted to them . Take heed that you be not transported with passion in your play . All excess in it may follow , if you have once given the Reins to passion ; and besides , you will be apt if you are crost , to blaspheme God , and quarrel with your Neighbour . That is too dear a recreation , and much more sad in the consequence than it can be pleasant in the enjoyment , wherein you offend God , and hurt your Neighbour and your own Soul. Thus I have finisht the first and chief part of this design , and shown you wherein the right use of the things of this World does consist . I now proceed to the second thing intended ; which is , to urge those Motives included in the Apostles argument here , to perswade you so to use this world as not abusing it : His Argument for this is , The fashion of this World passes away ; and the Motives this includes , are these following . 1. 'T is possible your present enjoyments may fail and be lost , before the end of your life : There is hardly any good thing of this World that men enjoy , which they can be assured to retain in possession all their days . We cannot be certain of the continuance of our Riches . Job , that on one day was the Wealthiest man in all the East Countrey in his time , became by the next , miserably poor . How many like Instances does History present us with ? And how many more might our own observation in a few years tell us , if we make observation ? If you are Rich in Treasures , Thieves may steal them ; if in Ships and Merchandize , the stormy Sea may swallow them , or they may be seized by Pirates or adverse Nations : If in Buildings , or a large stock of rich Goods , Fire may consume them ; if in Lands , they may be wrested from you by Tricks of Law , and the knavery of corrupted Judges and Lawyers . The negligence or imprudence of Servants may ruine the Master , or if they are dishonest and wicked , they may draw from him to enrich themselves ; especially , when the whole management of an Estate is committed to them . The Providence of God may blast a mans Estate , so that it shall wast he knows not how , nor how to prevent it . Riches , which you may hope will be a defence against Adversity , may expose you to it . Some have been miserable , and some have lost their lives by being rich : They are often a Prey to violence and injustice , when poorer Persons are let alone . In the Invasions of Enemies , the Palaces of the great are rifled , while the poor lonely Cottage may stand secure ; and they themselves are chiefly sought for and kill'd , or made Captives , while the Poor of the Land escape by being despised . What constancy is there in the Honours of this World , which depend upon the changeable inclinations and esteem of men ? Has not the World often seen the greatest Favourites of Princes become the Objects of their hatred and scorn ; undermin'd and overthown by the detractions first , and then the accusations of envious men ; who after they have shone a litle while with the borrowed lustre of their Princes favour , have gone down Eclips'd , and blusht perhaps in their own blood at their setting . Stet quicunque volet potens Aulae culmine lubrico . Let him who lists ascend the tottering Seat of Courtly Grandeur , said he , in the person of another , that found it a tottering seat by his own experience : As for popular applause and an honourable esteem among the vulgar , that is gain'd by many actions , and may be lost by one : If a man cannot lose a noble Title while he lives , yet the Respect and Honour due to it , and all the other advantages of it are usually lost when his Estate is thrown away : He that lacks bread , may honour himself , but few besides him will do it . 'T is ingeniously said by one , That Honour without Riches , is like Hops without Poles to support them aloft ; It must creep upon the ground , and is exposed to be trod upon by contempt . Now , if these things are gone away from you while you live , all the Pleasure , the Convenience of them is vanisht too ; and then , what will the wretched man do to be happy , who had set his chief affections on these things ? What will he do for delights , when all that he delighted in is gone ? How burdensome and melancholly will the remaining part of his life be ! How often will he sadly think , how happy he has been , how miserable he is ! Should we trust in uncertain Riches , and not rather in the living God , when they may fail us , he cannot ! Shall we lay any confidence on friends , when the minds of men are so mutable ? Is not this to lean on a broken Reed , which may fail our trust , and would us with disappointment ? What shame and confusion will seize him in an adverse condition , who in his Prosperity behaved himself haughtily towards others ! How uneasie will it be to his lofty Spirit , to see himself the scorn of the meanest abjects ! And yet certainly no man is so likely to meet with contempt in a low condition , as he that practised it in a higher . It should be a provocation to brave actions , to consider ; Perhaps my Fortune may not long continue my advantages for the doing of them . A generous and publick Spirit , a lover of mankind , would say , Since the enjoyment of these things is uncertain , I will do all the good with them to mankind that I can whilst I yet retain them ; I will industriously set my self to this , lest I lose my advantages , and die without doing any good in my time . If a man has exercised much compassion to others in their Misery , he will find much in his own ; if he has been injurious , and an oppressor , every one will retaliate , and the same measure that he gave to others , shall be meted to him again . If by good and virtuous actions a man has acquired the esteem and friendship of good and virtuous men , they will not desert him in his adversity , but will join their assistance to comfort or raise him up ; but if all his Friends and Familiars , and all that esteem him , are men of no virtue , of debaucht Principles and Manners , they will soon forsake him when adversity comes : The cold blasts of that will very easily cool the love of such men ; and thô they crowd his Table with their company while 't is covered with rich plenty , he may eat his morsels in melancholly solitude when they are scanty and course . How uneasie will Poverty be to him that lived in boundless pleasure ; who could deny himself in nothing , but was wont to gratifie every desire , and now has nothing to enjoy ? He is possest with high and raging desires , and has no means to satisfie them . A temperate man will much more easily endure such a change , who has been wont sometimes to cross his own desires , and by that means has kept them moderate . 'T is certainly the most effectual course that you can take , to make Adversity tolerable , to use your Prosperity in Godliness , Justice and Sobriety . ( 2. ) Your death will shortly call you out of this World , and from the enjoyment of present things . Thus the fashion of this World passes away . One Generation goes , and another comes . Who is he that lives , and shall not see death ? ( sayes the Psalmist , ) Psal . 84. 48. The eyes that now read this shall perish , whatever vigour or brightness there may be in them at present : 'T is now your turn to enjoy , perhaps the Riches and Honours which were possest before by your Ancestors : They after a while went off the Stage of this mortal state , and so must you , and leave those things to be enjoy'd by others When a man dies he shall carry nothing away , His glory shall not descend after him : This encreases with respect to us , the uncertainty of the duration of our present condition ; Since all your pleasures fly away with life , who can assure himself any certain continuance of the enjoyment ? It may endure for a few years , perhaps but for a few dayes or hours longer . How many things are able to cut the slender thread of humane life ! How easily is a man kill'd ? A hair , a little bone , a flie , the weakest thing in nature can easily dispatch frail man ! How many ill accidents are we alwaies liable to , besides a multitude of Distempers ! What can be more uncertain than life , which is so weak , and beset with so many Enemies ? If it be suffer'd to continue as long as Nature , not abused , but carefully cherisht , can maintain it , 't is but short : The flower Life quickly withers , if it be not cut down : It must needs be short , when it makes continual hast to its end : when there is never the least stop put to the flying days ; the flying days hurry us upon their rapid wings , with restless speed into Eternity : A part of life flies away every minute , and the remainder grows less ; while you are jovial and careless , your time is wasting , it steals unheeded from you ; precious time , which once gone can never be recall'd ; a life , a year , an hour spent can never be recall'd . Thus are you never far off , and yet alwayes proceeding towards that important period , when you must bid adieu to Greatness and Honour , adieu to Flattery and Complements , to soft Beds , gilt Chambers , plenteous Tables , gawdy Ornaments ; adieu to your stately Houses , beauteous Gardens , large Possessions , shining heaps of Treasure ; adieu to pleasant Musick , to sprightly Wine , jovial Company , brisk Dances , and all the admired Charms of Youth and Beauty : Man goes to his long home , and the Mourners goe about the streets : The gawdy Rooms are hung with melancholy Sable , and his Friends lay aside Ornaments , and cover themselves with black ; he is carried away to the dark silent Grave , to become neglected dust , and a cold unbeautiful Clod ; his place here shall know him no more for ever ; he goes to Eternity , never , never to return again to time : His Walks , his Houses , his Parks , his Shop , the Exchange , the places of his Business , or his pleasure shall know him again no more for ever ; Oh that men were wise , that they would understand this , and consider their latter end ! Since the enjoyment of these things is transitory , and will be short , should we place our Affections upon them ? Good things are usually of greater or less esteem with us , according to their durableness ; since therefore Life with its Pleasures are not durable , 't is not worthy of a great Value . If we could but frame a lively conception of the shortness of this Life , how should we despise the Pleasures of it ? Vain are the Riches of the World , which are useful no longer than while we live here ; Vain are all the Honours and Applauses of the Age , which cannot rescue us from Deaths dark Prison , nor attend us to the other World : What account would you make of a fine house founded on a Quick-sand ? what account of Mirth and Jollity in a small Cock-boat on the wide Ocean ? what account of a Pleasant Dream ? such alas is all the Prosperity of this World : Open then thine eyes , thou deluded admirer of these things , and take a view of the Eternal Pleasures and Glories of the World to come ; see what Joyes , what delights , what bright Mansions , what a blessed Society do invite thy affections upward ; the Infinite , Eternal , Unchangeable God , thy chief good , invites thy Affections , he offers himself to be thy everlasting Portion , and exceeding great Reward ; set thy affections then on things above , and let thy dearest treasure be in Heaven ; spend thy time more in striving to attain these , than in the enjoyment of present things ; conclude it most absurd , to value things temporal above the eternal , and to chuse the frail pleasures of this life , when they stand in competition with those that are ever lasting . To make your passage out of this world comfortable , you must be secure of Comforts in the other ; you will be glad to leave a Life so allay'd with frequent vexations , as this is , to every man , when you have good hopes to enjoy that Happiness which knows no mixture of trouble : Since Death is a common Necessity which every man must obey , 't is the Wisdom and Interest of every one to provide that he may undergoe it with Comfort . Since the end of all your present Pleasures is certain and near , live piously , righteously , and soberly in the enjoyment of them , that ye may not when that time comes , be troubled with a Guilty Mind . Oh how intolerable will it be to bear at once the loss of all your present Comforts , with the pangs of a painfull death , and the torments of a despairing remorse ! How sad a state will you think your self in , when you are summon'd to depart hence , and a rouzed Conscience presents to your view a long Catalogue of enormous Crimes ! Will you not then wish you had lived a regular Life , when you find your self going to receive what a Life of wickedness has deserved . Oh how ungrateful now will be the remembrance of unlawful Pleasures , of your guilty excesses , and mad carelesness of your immortal Souls ! Now the sting of sinful Pleasures is severely felt , and they wound and torment the Sinner more deep and sensibly than ever they pleased him before ; it torments him to think that for such things he should cast away himself , and incurr the eternal Wrath of God ; and he is seized with dread and horrour , at the thoughts of what is likely for the future to become of him ; he fears he shall be banisht by the angry Justice of God to some dismal abode , where no small Comfort will ever come near him ; that he shall change his merry Companions for the cursed Society of damned Spirits , to dwell among them a weak , scorn'd , abused Stranger , to be vexed without pity by malicious Creatures , whose own Torments encrease their rage ; he would pray it may be for Mercy , but his own remembred Cruelty dashes his hopes ; he show'd no mercy in his Life , but was deaf to the wants and intreaties of the Poor , while he spent his wealth in Riot and Luxury ; he would cry to God to spare his Life a little longer , and try how well he would manage the reprieve , but that he calls to mind how deaf himself has been to the Divine Commands , how he has despised the Promises and Threats of God , and neglected all the warnings and instructions that were sent to him : And indeed , Since he has hated Instruction , and despised Reproof , to the last , God will now laugh at his Calamity , and despise him when these fears come upon him : The season of abused Mercy is at an end , and deserved Vengeance begins and now to have been a holy and a good man , would more avail than to have worn a Crown and wielded a Scepter : Now the greatest of men is rejected , if he be an impenitent Sinner ; nothing but righteousness and holiness can find any favour with the righteous and holy God : Now will he that was injurious to men , find the great Soveraign of the World a severe avenger of all wrongs ; and he that abused his enjoyment of the Creatures and gifts of God , shall be banisht from the Happiness of enjoying God himself ; this is the direful end of a wicked Life , and thus will the Wretch be used at last , who abuses his Portion here . ( 3. ) By the abuse of your present enjoyments , you encrease the mutability of them , at least with respect to your selves : You make your changeable Condition here more liable to change , if you do not use it well ; a man must use a vessel of Glass with more care than he need to do one of Iron : The loss of your enjoyments during Life , or by Death , may be caused or hastened by the abuse of them . That Estate which might afford a man comfort and pleasure through a long life , a few years of extravagant expences will make an end of : the deepest Bag has a bottom ; and you may observe by other men , that the greatest Estate , if it be not wisely and moderately used , may in a little time be thrown away . The Glutton and the Drunkard shall come to Poverty ; and Drowzieness shall cloath a man with Raggs , sayes the wise man , Prov. 23. 21. Again , By means of a whorish Woman a man is brought to a morsel of bread , Prov. 6. 26. He shall be served just as the Prodigal in the Parable ; first gull'd and drawn dry of all his Wealth , and to that purpose may be highly flatter'd , and carefully pleas'd and humour'd , and when he is poor shall be despised as much , and kickt out of Doors , and then like him he may have the honour to serve Swine , or be preferr'd to dine with them . These sins , when a man becomes addicted to them , do naturally bewitch him with a strange carelesness of all his Affairs , and tend to make him most lavishly prodigal . He cannot keep his expence upon them within any other bounds than necessity forces : As long as his own Estate will administer to him , or others will lend , these wild sins can find occasion for expence . The excessive and intemperate use of sensual pleasures , weakens and gluts the Appetite , and he that so uses them , can never have so high a Relish and sense of them as he may that is moderate . Foolish men through their greedy desire of Pleasure , destroy the thing they love : The Rich Glutton cannot take so much delight in his highest delicacies , as the hungry Labourer does in his course fare . By Excess too , men destroy themselves ; they turn food into Poyson , and bring themselves to misery by their pleasures . It blasts the health of their body , and fills them with uneasie distempers ; and hereby their lives are made miserable , and their death is hastened : After a few tedious and groaning years they drop betimes into their Graves . Sobriety and moderation are the most effectual means to cherish the health and life . But a man must begin and practise them from his youth , that they may have this effect : 'T is late to begin it when you have corrupted the blood , and evaporated the spirits , and contracted distempers : the Jewel health is much more easily kept , than recover'd when 't is once lost . Poverty , Sickness and Death , the great Enemies of your Pleasures , are the natural Consequents of the intemperate use of them . But besides , these evils may be expected to follow this , from the just judgment of God. As he is highly offended at every abuse of his gifts , he may testifie that displeasure by taking them away from you , or you from them . Consider , careless Sinner , that you continually provoke the righteous God , to put an end to all your Mirth and Pleasure ; every irregularity you are guilty of deserves this , and perhaps does hasten intended Vengeance : The more you abuse the Patience of God , the more unlikely do you make the continuance of it . Now consider these things but a little , and the folly of a lawless intemperate Life will most plainly appear ; is it not an unparalel'd folly to purchase a little wild Mirth at the dear rate of a miserable remainder of Life , and a hasty Death ? Alas how little of the Pleasures of this Life do you enjoy , who are so soon overtaken by Distempers ! what delight can a Man take in his dainties , when his sick Stomach nauseates them ? what Pleasure is there in Musick when the Head akes , or is affected with a Frenzy or a Lethargy ? what delight has the Sinner in his most pleasant Sins , when he lies languishing in a Bed , his feeble Limbs not able to support him , and there he is rotting alive ? the remembrance of them is rather vexatious than pleasant , whe● the pains he feels were contracted by them . How little of the Pleasures of Life do they enjoy , that soon dye , are cut off in the midst of their dayes , and carried out to be laid in the Dust ? Methinks if there were no other Argument for Temperance , the Love of Pleasure should perswade to it : Consider too how sad and uncomfortable that Death will be , which you are conscious that your selves have hastened ; when you think how many years longer in a course of nature you might have lived , and now are called hastily away from all that you have loved and delighted in . Thus do careless Sinners pursue their own Misery and Vexation , when they allow themselves a boundless gratification of their Lusts , and seem to be only in the pursuit of Pleasure ; let it therefore be your resolution and care , so to use this World as not abusing it . Now I have finisht both the intended parts of this Discourse ; I have shown you how to behave your selves in the use of your present enjoyments towards God , and towards your Neighbour , and your selves ; and the motive which the Spirit of God thought worthy to perswade men thus to use these things , I have illustrated ; what success this Discourse has upon the Reader , I know not , but doubtless the great God observes ; either it will reclaim or withhold thee from the Vices of a mad Age , or make thee more guilty in following them , after having received another Exhortation to the contrary : Thou dost not in tend perhaps to run into the great extravagances mention'd , but yet art unwilling to observe the strictness of Rule ; but consider , that sin is very apt to encrease , that the small degrees of transgression allow'd make way for greater , and they make it just with God , and provoke him to give thee up to such a high degree of sin , as may severely punish its self . Consider , this general Rule which I have explain'd and urg'd , is the Command of Almighty God , thou canst not willingly break it without Offence to him ; 't is of no less consequence to observe or slight it , than to enjoy his favour or incurr his displeasure : Oh think how easily he can crush the bold offending Worm ! think what a danger he is in who stands exposed by his Crimes to the Divine Vengeance ! Dread the invincible thunder of his Wrath ! Think what Vengeance is due from God to him who makes his Advantages to do much good , the means to do much evil ; who contradicts the end of God in the Gifts that he has bestowed on him , and has been only the more wicked , for the Bounty of God towards him ; who to gratifie his own wanton and unnecessary Appetites , has often Offended ; what severe Punishments must such a Sinner deserve ? Consider that this general rule directs you to use your Portion with Credit and Comfort , to make your Life as happy in what you have , as that can make it ; to improve your Portion to the best advantage ; It directs to such a course as will render your passage out of Life easie and chearful , attended with a quiet mind , with the applauses of a good Conscience , and all your good Actions will then afford you comfortable thoughts and reflections ; It directs you so to use your Portion , as to make your Death as much lamented by others , as welcome to your self , so as to embalm your Name , and make your Memory blest and praised to Posterity . This rule directs you to such an use of your present enjoyments , as will be matter of Consolation to you in the other World , matter of eternal satisfaction and joy , when the good deeds which you wrought here , shall there be eternally rewarded . I think then the Reader may easily conclude , I have been pleading with him in his own behalf , for himself and his own interest ; I have been urging nothing but what Self-love together with Wisdom would chuse : Who would think it should be a Presumption in me to imagine , that in such a case I shall prevail with many ? can it be a difficult thing to perswade Men to that which is their own Interest ? but alas , it does too often prove so ! Blinded by Lust and Temptation ; men will not see their true Interest in the clearest discovery that can be made of it . God alone can effectually open the eyes of men to understand that , and incline their Wills to chuse and pursue it ; to him therefore I commit the Reader with this Prayer . O Thou that art the Father of Lights , and who workest in us both to will and to do , according to thy good Pleasure ; grant I beseech thee , that the mighty power of thy Spirit may attend these Instructions , and effectually perswade every person that reads them , to receive and practise them ; do thou teach them to deny all ungodliness and worldly Lusts , and to live Godly , Righteously , and Soberly in this present World : Let these Rules be planted in many Hearts , and from thence be abundantly fruitful in good works , to their Happiness and thy Glory , the great ends of my ambitious but weak endeavours : Grant this , Oh Lord , for the sake of Jesus Christ our Saviour , to whom with the Father and the Spirit be ascribed Kingdom , Power and Glory for ever : Amen . FINIS . Notes, typically marginal, from the original text Notes for div A36377-e420 Deut. 8. 3. Prov. 15. 1. Juv. Satyr . 14. Davenane Gondib. Canto 6. Eph. 4. 28. 1 Tim. 5. 6. 1 Cor. 13. 6. Jer. 52. 16. Seneca Thyest . Act. 2. Chor. Du Moulin of Contentment . Eccles . 1. 4 Psal . 49. 17. Eccl. 12. 5. Prov. 1. 24. to the end ▪ 
A67765	----	The prevention of poverty, together with the cure of melancholy, alias discontent. Or The best and surest way to wealth and happiness being subjects very seasonable for these times; wherein all are poor, or not pleased, or both; when they need be neither. / By Rich. Younge, of Roxwel in Essex, florilegus. Imprimatur Joseph Caryl. Younge, Richard. This text is an enriched version of the TCP digital transcription A67765 of text R218571 in the English Short Title Catalog (Wing Y178A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 246 KB of XML-encoded text transcribed from 38 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67765 Wing Y178A ESTC R218571 99830153 99830153 34603 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67765) Transcribed from: (Early English Books Online ; image set 34603) Images scanned from microfilm: (Early English books, 1641-1700 ; 1942:22 or 2539:14) The prevention of poverty, together with the cure of melancholy, alias discontent. Or The best and surest way to wealth and happiness being subjects very seasonable for these times; wherein all are poor, or not pleased, or both; when they need be neither. / By Rich. Younge, of Roxwel in Essex, florilegus. Imprimatur Joseph Caryl. Younge, Richard. [4], 64, 47-52, [2] p. printed by R. & W. Leybourn, and are to be sold by James Crumpe, a book-binder in Little Bartholomews Well-yard, London : 1655. Text and register are continuous despite pagination. At end of text: Here ends the first part, the second follows. Final leaf has "Postscript to the pleased.". Item at reel 1942:22 identified as Wing Y178. Copy has MS. annotation on verso of title page: "Found this book ye 25th June 1797. That you many know this book I claim In it I will write may name Sarah Hall 25th June 97"; similar note appears on [A]2v. Reproduction of originals in the University of Illinois (Urbana-Champaign Campus). Library and Folger Shakespeare Library. eng Poverty -- Religious aspects -- Christianity -- Early works to 1800. Wealth -- Religious aspects -- Christianity -- Early works to 1800. Discontent -- Early works to 1800. A67765 R218571 (Wing Y178A). civilwar no The prevention of poverty, together with the cure of melancholy, alias discontent. Or The best and surest way to wealth and happiness: being Younge, Richard 1655 45754 11 0 0 0 0 0 2 B The rate of 2 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2002-11 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-03 John Latta Sampled and proofread 2003-03 John Latta Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion The Prevention of Poverty , Together with the Cure of Melancholy , Alias Discontent . Or the best and surest way to Wealth and Happiness : being Subjects very seasonable for these Times ; wherein all are Poor , or not pleased , or both ; when they need be neither . By Rich. Younge , of Roxwel in Essex , Florilegus . Imprimatur Joseph Caryl . LONDON●●●nted by R. & W. Leybourn , and are to be sold by James Crumpe , a Book-binder in Little Bartholomews Well-yard , 1655. Of the Prevention of Poverty : By R. Y. VErtue is distributive , and loves not to bury benefits , but to pleasure all she can : And happy is he , that leaves such a president ; for which both the present and future Ages shall praise him , and praise God for him . It was no small comfort ( I suppose ) to Cuthemberg , Anaximenes , Triptolemus , Columbus , and other the like ; whose happiness it was to finde out Printing , the Dial , the Plough , to enrich the World with the best of Metals , with the Loadstone , and a thousand the like : But had they smothered their conceptions , as so many lights under a bushel ; and not communicated the same for the publick , it had argued in them a great dearth of charity ; whereas now ( to the glory of God , ) all men are the better for them . Nor is any employment so honorable , as for a man to serve his generation , and be profitable to many : When like the Moon , we bestow the benefits received from God ; to the profit and commodity of others . It is the Suns excellency , that his bright rayes and beamns , are dispersed into every corner of the Universe . The Tragick , Buskin ( as they say ) would fit all , that should put it on : Here is that will much benefit thee , ( being made use of ) be thy condition good or bad , rich or poor , learned or unlearned , mental or manual . The which to conceal , would argue in the Authour , either too much lucre , or too little love . Even the Physician , that hath a sovereigne Receipt , and dieth unrevealing it : robs the world of many blessings , which might multiply after his death : leaving to all survivers this collection , that he once did good to others , but to do himselfe a greater . C. E. The Prevention of POVERTY , Together with the Cure of MELANCHOLY , Alias DISCONTENT . Or the best and surest way to Wealth and Happinesse : Being Subjects very seasonable for these Times , wherein all are Poor , or not pleased , or both , when they need be neither . THE PREFACE . SECT. 1. WHen a Gentleman in Athens had his plate taken away by Ahashucrus as he was at dinner , he smiled upon his friends , saying , I thank God that his Higness hath left me any thing . So whatever befals us , this should be our meditation : It is of the Lords mercies that we are not consumed , Lam. 3. 22. Or this , He that hath afflicted me for a time , could have held me longer ; he that hath touched me in part , could have stricken me in whole ; he that hath laid this upon my name , or estate , hath power to lay a greater rod both upon my body and soul , without doing me the least wrong . And indeed if we but think of our deliverance from the fire of Hell , or that our names are writ in Heaven , it is enough to make us both patient and thankful , though the trifles , we delight in , be taken from us . But most men are so far from this , that if God does not answer their desires in every thing , they will take pleasure in nothing ; they will slight all his present mercies and former favours , because in one thing he crosses them . Like Ahab , they are more displeased for one thing they want ( or rather fain ●nd pretend they want , or at least have no right unto ) than they are thankfull for a thousand things they enjoy ; though the least mercy they injoy is beyond their best merit . They are ready to receive all , while they return nothing but sin and disobedience , wherein they more than abound ; for they have done more against God in one week , than they have done for him ever since they were born : Yea , such sotts they are , that if another displease them , they will be revenged on themselves , grow melancholy and discontent , like foolish Children , who will forbear their meat , and grow sick of the sullens , if never so little crost . Yea , though men have all their hearts can wish , and might ( if they would , and had but the wit and grace ) be as happy as any men alive , yet some small trifle shall make them weary of themselves and every thing else , as it fared with foolish Haman , Esther 5. 13. More particularly , if their purses grow light , their hearts grow heavy ; yea , as if men did delight to vex themselves ; how many are there , that of happy make themselves miserable ? or more miserable than they need , by looking upon miseries in multiplying glasses : the opinion onely of being poor , or fear that they may be so when they are old , makes them never injoy a merry day , when they neither want , nor are like to doe ; and every man is so miserable as he thinks himself . The tast of goods or evils does greatly depend on the opinion we have of them . SECT. 2. Thus millions are miserable , melancholy , discontent , by their own conceit ; when thousands would think themselves happy , had they but a piece of their happiness . Which discontent or melancholy occasions more murmuring amongsts us , than ever there was among those Israelites in the wilderness ; an unthankfulness able to make or keep them poor and miserable , and that everlastingly . Indeed , because judgement is not executed speedily , Eccles. 8. 11. they think it no sin at all , such is their ignorance , Otherwise they might know , that as the Israelites was , so their murmuring is , against even the holy One of Israel ; as Isaiah affirmed of Senuacherib , 2 King. 19. 22. And David of Goliah , a Sam. 17. 36 , 45. The Lord ( sayes Moses to the people , when they grumbled for want of bread , and also to Datban and Abiram ) heareth your murmuring against him , and what are we ? your murmurings are not against vs , but against the Lord , Exod. 16. 8. Numb. 16. 15 , 21. Onely this is the difference , multitudes of them were destroyed suddenly ( even fourteen thousand and seven hundred at a clap ) yea , they had all been consumed in a moment for their murmuring , had not Moses stood up in the gap , and interceded for them , Numb. 16. 41. to 50. and 32. 10. to 14. and 26. 64 , 65 , and 11. 12 , 33. and 14. 12 , 22 , 23. and 21. 5 , 6. Whereas millions among us do the like , and are not stung with fiery Serpents as they were : because they are reserved without repentance , to a fiery Serpent in Hell . Nor stricken with death temporall , because reserved to death eternal . But God is the same God still , and as just now as ever , though now under the Gospel , instead of corporall judgements he inflicts many times spirituall , as blindness of mind , hardness of heart , and finall impenitency , the fore-runner of eternal destruction of body and soul in that burning lake , Revel. 19 20. For why is their ruine recorded ? but for our learning and warning , 1 Cor. 10 , 11. Neither is forbearance any acquittance ; yea , to be let go on in a continual repeating of so great a sin ( under such meanes of light and grace ) uncontrouled , is the greatest unhappiness , the heaviest curse , because such seldom rest , untill they come to that evill , from which there is no redemption . God owes that man a greivous payment , whom he suffers to run on so long unquestioned , and his punishment shall be greater , when he comes to reckon with him for all his faults together . O that men would but seriously consider this , before it proves too late ! and before the draw-bridge be taken up ; for favours bestowed , and deliverances from dangers bind to gratitude ; or else the more bonds of duty , the more plagues for neglect . The contribution of blessings require retribution of obedience , or will bring distribution of judgements . Yea , argue with all the world , and they will conclude , that there is no vice like ingratitude ; and meer ingratitude returnes nothing for good , but these return evill for good , yea , the greatest evill for the greatest good , being more ingrateful to God and Christ , than can be exprest by the best Oratour alive . Our Redeemer hath done and suffered more , or would do ( did we not so daily provoke him , for which read Gods goodness and Englands unthankfulness ) more for us , than either can be exprest , or conceived by any heart , were it as deep as the Sea . Yea , God hath removed so many evils from us , and conferred so many good things upon us , that they are beyond thought or imagination . And were the whole Heaven turned into a Book , and all the Angels deputed Writers therein , they could not set down all the good which Gods love in Christ hath done us . As consider , if we are so bound to bless God for his external , temporal , inferiour , earthly , perishing benefits ( as food , rayment , friends . fire , air , water , health , wealth , life , limbs , liberty , senses , and a thousand the like ) what praise do we owe him for the lasting fruits of his eternal love and mercy ? and how thankful should we strive to be ? And as much do we owe unto God , for the dangers from which he delivers us ; as for the great and many mercies he hath bestowed upon us . Neither could we possibly be unthankful , if we seriously thought upon what God gives , and what he forgives . Besides ( which would also be thought upon ) what should we have if we did truly love and serve Christ ? who hath done all this for his enemies , neglecting and dishounouring him . SECT. 3. Now can any one in common reason meditate so unbottomed a love , and not study and strive for an answerable thankful demeanour : yet , as if all that Christ hath done for us were nothing to move us , we are so far from being thankful , that our whole life , language and religion is nought else but one continued act of muttering and murmuring ! this is the case , and it is the case of almost who not . And is this a small matter ? Is it Gods unspeakable mercy , that we are not at this present frying in Hell flames , never to be freed , and do we complain for want of a trifle ? O that we might , as we ought , lay this to heart ! and that Gods Heralds would be often , and ever minding men of this their sordid and base condition , and their grievous provoking the Lord , who is even a consuming fire , Heb. 12. 29. For to me it is a wonder , that of all other sins , this is the least preacht against . And me thinks it should cut the very hearts of those , that have felt the love of Christ , to hear him so dishonoured , who is the life of their lives , and soul of their soules , and that by those who profess themselves Christians . Nor do I think I could have pitcht upon a Subject more serious , publick and profitable , whether we consider the generally of the disease , or the necessity , commodity and common good that I hope , and is likely to come by the cure . As tell me , will it be any desertlesse office , to find out a way to help all this ? and to make the most poor and melancholy the richest and happiest men alive ? for that is my drift ; it is a Theam that perhaps hath not hitherto been thought of , at least not handled . but you will grant it as profitable a Project , when once it is effected , as was Columbus his discovery of the West Indies , yea , and I hope will extend it self to as many ; for like a cunning Angler , I have baited my hook with that , at which every fish will be sure to bite . As who , or where , is the man that desires not to be rich and happy ? I dare say , if the Great Cham , who is said to have a tree full of pearles hanging by clusters , should but make proclamation , that whoever would repair to him should have plenty of gold , he might drive such a trade , as would soon make him a Bankerupt : For as the Prophet observes , every one , even from the least unto the greatest , is given unto covetousnesse , Jerem. 6. 13. All gape after gain , and how to get is each mans thought from sun to sun , insomuch that it is to be feared , nineteen parts of all the men in Christendom are worshippers of the golden Calf . And let this serve by way of Preface , least the porch or entry prove too big for the house : Or least it should be said of me ( as once Nebuchadnezar objected to the Inchanters and Astrologians ) that I do but while away the time , because I cannot tell them this thing , they so much expect and long for , Dan. 2. 8. SECT. 4. As what will some Momus say ? Here are great words , but no security ; It s well if all prove not like the Indian Fig-tree , whose leaves are as broad as a target , when the fruit is no bigger than a bean . Many an Alchymist in projecting the Phylosophers stone , have been so confident to find that which should do all the world good , that they have distilled away great estates of their own and other mens , to whom they have promised before-hand gold in whole scuttles , but at length their glasses have broken together with themselves and all their adherents . Answer : I know it is no unusuall thing with Projectors , to list up Expectation so high , that she not seldom over-thinks the birth : But I had rather men should find more than they expect , than look for more than they shall find . Nor do I ask any more , than that you will hear all before you censure , which is no unreasonable request ; for so far as we see , we dare believe a suspected or discredited person ; and there are some dishes that we may èat , even from sluttish hands . Neither shalt thou after the perusal of it ( in case I should fall short of what I pretend ) have occasion , as many buyers , to cry out with him in the Comedy , pol ego & oleum , & operam perdidi . Yea , these two things I will peremptorily promise thee : First , That whosoever can shew thee the way better , yet none can shew thee a better way to grow rich and happy . The second is , that if thou beest not wanting to thy self , if thou wilt but observe those rules and directions which I shall produce from the mouth of God , ( who never yet deceived the trust of any , that had the wit or grace to confide in him , and obey his Precepts , thou shalt become of poor and melancholy , both rich and : happy . Wherefore be at leasure to hear what I shall say , and call your best thoughts to counsell touching this great business . CHAP. I. NOw for the better discharge of what I have undertaken , you may please to take notice , that a poor and melancholy man is like a City infested with too Enemies ( the one forraign , the other domestick ) which can never injoy peace and safety , unless the one be kept out , and the other cast out , or which is better , both subdued . The domestick , or in-bred enemy to be cast out is Melancholy ; the forraign foe to be kept out , is Poverty : of these two I will chuse to set upon the last first , and the rather , for that this being kept out , or vanquisht , the other will the sooner yeild , or with more ease be overcome . Touching Poverty , ( for that error in practise proceeds many times , originally and dangerously from errour in judgement ; and because a sound mind , and a right understanding of things will much advantage a man in the obtaining and injoying of a good and happy estate ( for the one layes the foundation , as the other raiseth the walls and roof ) and lastly , because this discourse may inrich the soul , settle the heart , and with Gods blessing change the will as well as increase wealth ( an ignorant rich man , being no better than a sheep with a golden fleece ) that so God in all may have the glory ; I will first shew what it is , and what it is not , to be rich , and then acquaint you how of poor you may become rich . As touching the first of these , it is to be observed , that most men are much mistaken in judging who are poor , and who are rich : as strongly perswading themselves , that a man is so much the happier , by how much the more he is wealthier , which is as gross a delusion as possibly can be ; for there are some cases , wherein men are never the better for their wealth , and others again , wherein they are much the worse , as thus . God giveth to every man a stock or portion of this worlds goods ( as well as of grace and wisdom ) more or lesse to occupy withall ; yea , I perswade my self there are few men , that have not once in their life a golden opportunity offered them , whereby , if they neglect it not , they may live comfortably all their dayes ; and to him who is thankfull , and useth the same well , viz. to Gods glory , and profit of himself and others , he giveth more , as to the servant which used his tallents well , he doubled them ; but to such as are unthankful , and abuse the same to their own hurt and Gods dishonour , or distrustfully hoord it up , he either taketh from them that which he had formerly given , as he took away the od talent from the servant , which had but one , and did not well imploy the same , Luke 19. 24. Or else , which is worse , he gives them all outward blessings , without his blessing upon them , and then they were better mist than had , and will do them more hurt than good , Eccles. 5 : 13 , Or thirdly , which is worst of all , he bestowes riches upon them in wrath , as he gave a King to the Israelites and Quailes : of these severally and in order ▪ Onely it will be necessary , that I first give you an account in breif , how sordldly and ingratefully they deal with God , that so you may the better see how God again requites and payes them back in their own coin , without the least tincture of injustice or severity . CHAP. II. GOD hath bestowed more blessings upon many men , than they have hairs on their heads , yea , God hath given them far larger portions of this worlds wealth , than he hath done to millions of their brethren ; they so grow and increase in substance , as if they had found out the Philosophers stone , and had the art to turn copper into gold ; or as if with Thales they had the faculty to fore-see what commodities will be cheap , and what dear : and the more God hath bestowed upon them , the greater is their debt of thankfulness , and the greater their duty of obedience : But alass , They are like the hog , that acornes feed upon , But never look up from what tree they come : Or they more regard the gift than the giver ; as Martia , Catoes daughter , found it to fare with her Suitors , who being asked why she did not marry , made answer , that she could not meet with a man that would love her more than hers . Perhaps they will profess they love God , and afford him a kind of verbal thanks ; so resembling the Elder-tree , whose slour is more worth than all the tree besides . Or Nazianzons Country of Ozizala , which abounded with gay floures , but was barren of corn ; for their thanks is a meet complement , and their lip-love no other than self-love , as any one may see by these few signs . As observe but how easily they are moved at their own injuries , how patient at Gods : let their own credits or riches be troubled , they rage like Lions , let Gods honour be questioned , they are as tame as Lambs : If the aspersion of scandal lights upon their names , there is sute upon sute , from Court to Court , all to begger the raiser of it , let the Lords dreadful name be blasphemed , they are so far from spending a penny , that they will not spare a sillable : like Jonah they are more moved for the losse of their gourd , than for all Nineveh ; which could not be if they did in the least love God , or were thankful , as they say they do and are . Yea , it were well If this were the worst , if they were onely negative , if they did return nothing for all the loving kindness of God , and good they have received from him for they return evill ; as may not God say to these , I mean all unholy and unmerciful rich men , as Sarah spake to Abraham concerning Hagar , I have given thee mine handmaid , and How I am despised in thine eyes ; And commonly this is the return that rich men make to God ; for as oftentimes he who lendeth money unto his friend , looseth both money and friend too , as Seneca observes ; so fares it between God and the ingrateful . As our stomacks are usually worst in summer , so are our appetites to grace-wards : weakest in time of prosperity and peace . And as the Moon , when she is fuller of light , is still farthest from the Sun , so the more wealth men have , the farther commonly they are from God . Too much rankness layeth the corn , and trees overladen with fruit are their own ruine . God hath thrown away a little white and red earth upon thee , and thou art like some vain Whiffler , that is proud of his borrowed chain . It had been happy for many a man , if God had permitted them to be poor still ; for as Saul was changed to another man presently upon his aneynting , so are men commonly upon their advancement , and according to our ordinary proverb , their good and their bloud rises together : As if you observe , what ever they were before , if they be now but a little crossed , they will swell like the Sea in a storm , and be more troubled at an affront from their inferiour or equall , than for death or hell . Yea , how many with their greatness have such great thoughts of themselves , that God himself must not displease them : for if an unseasonable shower doth but crosse their recreations , they are ready to fall out with heaven , and to quarrel with God himself ( like Mrs. Minkes riding to Ware ) as if they were wronged , because he did not take his times , when to rain , and when to shine , resembling therein the Horse , that being over-much pampered will grow fierce , and kick , and not abide his rider . Or the Mules Fole , who when she hath suckt her fill , and hath enough of her damms milk , casteth up her heels and kicks unkindly . But he is a very quarrellous curr , that barks at every horse , and In the silent night the very moon-shine opens his clamourous throat . Now how do we not then wonder and blesse our selves , that such men injoy so much , something , any thing ! yet hear all , and you will confess that others are more beholding to God , whom he denies , and keeps short of these bewitching baits of wealth and greatness . But I have not told you one half of their base ingratitude , for commonly when they have been fatted with Gods blessings , they not onely spurn at his precepts , but as if they studied to be superlative in their provoking of him ; they return the greatest and most malitious evill for the greatest and most admired love , even hating God and his people , John 15. 24 , 25. yea , they most spightfully and malitiously fight on Satans and sins side against Christ , and persecute his members , and the truth , with all their might , perswading , and as far as they can , inforcing others to do the same ; and all this against knowledge and conscience , as I have upon another occasion made it plainly appear , though the Devill so blinds them , that there is no convincing them thereof . Thus theis sin is many degrees beyond ingratitude it self ; it is a wickedness of that nature , that there is no name significant enough to express it . Yea , to receive so many , such good things at the hands of God , and return such , and so much evill , is a desperate wickedness not to be endured . CHAP. III. BUt observe what they get by it , and how God ( even here ) payes them again in their own coin ; whereof I will give you several instances , for God does not deal alike with all in this case , but is various in these kinds of retaliation . If I be large upon this point , consider of what consequence and concernment it is , and you will not blame me for prolixity : yea , admit it should be supposed a digression , yet would I hope to have thanks for it . First , How many are there , to whom God gives abundance of wealth , and after some few years ( for their abusing the same , and their great unthankfulness ) taketh from them again , even that which he had formerly given them ? Yea , how many hundreds are there every year , even in this City , reputed good men , yea , formerly known to be so , which all on a sudden have shut up their shop windows , and broke for thousands . Neither was the talent onely taken from him in the Gospel , that evill servant was but a type of many , that should have their talents taken away . The Hind in the Fable ( O that it were but a fable ) being hunted by the Dogs , hid her self under a vine , whose broad leaves covered her , where perceiving many sweet grapes , she in requital began to eat them , but by her breaking and pulling them , she made such a noyse and shaking of the leaves , that she was soon perceived by the hunts-men , and so taken and devoured by the Dogs ; such is the gain of unthankfulness . The ingrateful man forfe its all Gods favours even what he hath , and what he might further expect , meerly for want of paying that small quit-rent of thankfulness . Strabo reports in his 8. Book , that the Sea , raised by an earthquake , overflowed the City of Helice , distant twelve furlongs from it , and drowned all the Inhabitants thereof for their inhospitallity to the Ionians . The Lords impost for all his blessings is our thankfulness , if we neglect to pay this impost , the commodity is forfeit , and God will take it back , our returns are expected according to our receits . So that it is hard to determine , whether the ingratefull person be more wicked , or simple ; for what man is so mad , as to purchase barren lands that will bring forth nothing but weeds , bryars and thornes ? Or who will not be willing to sow plentifully , where he shall reap plentifully ? The best meanes to get more , is to be thankful for what we have , God loves to sow much where he reapes much . Thankfulness for one benefit inviteth another , but to do good to an unthankful body , is to sow corn on the sand , and such speed thereafter . For the earth , which drinketh in the rain that cometh oft upon it , and briugeth forth hearbs , meet for him by whom it is dressed , receiveth blessing from God ; but that which beareth thornes and bryars is reproved , and is neer unto cursing , whose end is to be burned , Heb. 6. 7 , 8. Whence arises this conclusion , that want of piety is the conviction of folly . But CHAP. IIII. SEcondly , admit God is pleased to continue or increase the unthankful and unmercifull mans meanes , yet he denies to add his blessing withall , and then he had as good be without it ; for no outward blessing proves a blessing , without Gods blessing upon it , Mal. 2. 2. The wealth of Croesus , were it to he given , Were not thanks-worthy , if un-blest by Heaven . That Gods blessing upon all we have or do is all in all , and that without it all is nothing , is easie to prove . The diligent hand , saith Solomon , maketh rich , Prov. 10. 4. but withall , the blessing of God makes rich , sayes the same Solomon , ver. 22. not diligence without Gods blessing , for without it all the earning of great wages , is but putting money into a bag with holes : Haggai 1 , 6. Ye have sowen much , and bring in little , ye eat , but ye have not enough , ye drink , but ye are not filled with drink , ye cloath you , but there is no warmness , and he that earneth wages , earneth wages to put it into a bag with holes ; and a great deal of the like in verse the ninth : and why all this ? they were all for themselves , and sought not the glory of God , and therefore he did blow upon it , and blast all their blessings , as the whole book shews . And the same we dayly see ; for have not many men great sees , great offices , great revenues , great gettings , and yet they can scarce keep themselves out of debt ? Yea , who more needy , and who run more in debt than those , that have hundreds and thousands a year ? whereas others that have very little , but small means , and yet maintain themselves and their families well , yea , and help their poor friends and neighbours also . Onely the word that proceedeth out of Gods mouth , makes the difference , his blessing sets forward the one , which he justly with holds from the other for their wicked unthankfulness . Though Labau changed Jacobs wages ten times , yet he could not one time change that blessing of God which was alwayes with him . A little thing which the rightoeus injoyeth is better than great riches to the wicked , Prov. 16. 8. Meat , though it have a vertue to nourish , Medicine , though it have a vertue to heal , rayment , though it can both adorn and defend the body against the injury of air and cold , wealth , though it can make rich , yet man liveth not by bread , physick , rayment , &c. onely , but by every word that proceedeth out of the mouth of God does a man live , as our Saviour speaks , Math. 4. 4. Nay , without Gods blessing the very use of their meat is taken away , for it shall not satisfie , as it fell out with them , Hosea 4. 10. And the like of other things , Except the Lord build the house , they labour in vain that build it , except the Lord keep the City , the keeper watcheth in vain . It is in vain for you to rise early , and to lye down late , and eat the bread of carefulness , Psal 127. 1 , 2. And again , Paul may plant , and Apollos may water , but it is God that giveth the increase , 1 Cor. 3. 6 , 7. as in temporal , so in spiritual food , it is not the Teacher , but the divine operation of Gods Spirit working with the word , which converteth the soul ; and for want of this blessing , and divine operation from God , even the best of outward blessings , as health , strength , riches , honours , beauty , wit , learning , &c. prove but the bane of the owners ; as Absaloms hair proved his halter . And nothing so soveraign , which ( being abused by sin ) may not of a blessing become a curse . God , when he pleaséth , can make wine infatuate , not exhillerate . He can rot the groin in the ground , blast it in the ear , wither it in the blade , rot it with unseasonable showers , when it is ripe cause vermine to devour it in the barn , yea , when it hath past the flayl , the mill , the oven , he can make it gall in the mouth , in the stomack poyson . He can either give a man meat and no stomack , or a stomack and no meat . And the same God , that can break the staffe of bread , Ezek. 4. 16. can also break the staffe of friends , riches , promotion , wit , learning , and all other meanes that we trust to , or put our confidence in , as he did the staffe of Physick to Asa , 2 Chron. 16. 12 , 13. as he restrained the fire from burning , Dan. 3. 27. and the water from drowning , Exod. 14. 21 , ●2 . and the Lions from devouring , Dan. 6. 22. Whereas if he please to give his blessing , a man shall be happy , have he any thing or nothing . Even a word out of his mouth can either sustain us without bread , as it did Moses and Elias ; or with a miraculous bread , as it did Israel with Manna ; or send ordinary meanes after a miraculous manner , as food to the Prophet by the Ravens ; or multiply ordinary meanes miraculously , as that meal and oyle to the Sareptane widdow ; or make a little meanes go a great way , and perform much , as those two mean meales of the Prophet , when in the strength thereof he travelled forty dayes 1 King. 19. 5. to 9. Unto which we may refer the strength of Moses , who being one hundred and twenty yeares old , had not his naturall strength abated , Deut. 34. 7. and the like of Caleb , Ioshua 14. 10 , 11. All things are sustained by his almighty word , how else should the whole Globe of the earth and sea hang in the middle of the air , and have no other supporter ? The onely means for grasse , and hearbs , and trees , and fruit to grow by , is rain , yet God provided for Adam all these things before ever it had rained on the earth . The usual meanes of light is the sun , howbeit God provided light before he made the sun , light the first day , the sun the fourth day , he onely said , let there be light , and there was light , Gen. 1. 3. There is no reason in the world , that seven leaves , and a few little fishes , in the Gospel , should feed four thousand , much lesse , that five loaves and two fishes should feed five thousand , meanes very insufficient to natural reason ; yet God speaking the word to them , they did it . The like whereof we may read 2 King. 4. 43 , 44. So for the apparell of the Israelites , which they had when they were young and children in AEgypt , to serve them till they were grown men , even forty yeares together in the wilderness , without being worn out , Deut. 29 5. and the like of that water and pulse , which with Gods blessing made Daniel , and his companions , fatter and fairer than all the children , which did eat the portion of the Kings meat , Dan. 1. 15. We live by food , but not by any vertue that is in it without God ; yea , without the concurence of his providence bread would rather choak than nourish us : if he withdraw his word and blessing from his creatures , in their greatrst abundance we perish . A man can receive nothing , except it be given him from heaven , Iohn 3. 27. All which should teach us confidenlty to trust in God , what ever our extremeties be ; for if God needs not his own lawfull , much lesse thy unlawful moanes . Again , if no moanes will serve the turn , or do us any good , without the blessing of God upon it , let us not forfeit his blessing by our vile ingratitude , but rather desire his blessing , though we want the meanes . Thirdly , If it be the blessing of God that makes rich , and not anything that we can do , let us take heed of ascribing the same to our wit and industry , of sacrificing to our net , and burning incense to our yarne , as the Prophet speaks , Hab. ● . 16 Fourthly and lastly , say not as many do , O that I were so rich , that I had but so much as such a man ! then should I be happy : but rather desire God , that he will bless and sanctifie unto thee what thou hast , that he may have glory , thy self and others good by the same : or else God may give thee thy desire , yea , more than thy heart can wish , as the Psalmisi speakes of the wicked , Psal. 7 3. 7 , 9. but it shall be to thy grief and sorrow : as it was said to Neroes Mother about her sons being Emperour : or as Bacchus granted the request of Midas , whose desire was , that whatsoever he touched might instantly be converted into gold ; which was little to his comfort , when even his bread , wine , the feathers of his bed , his shirt garments , and every thing else turned into that hard mettal , as Fulgentius delivers it : he had his desire , but so , as he would gladly now have unpray'd his prayers . Alass , how often does riches , without Gods blessing upon them , prove or become the owners ruine ? Many a young Heir hath a great and fair estate left him , and is cryed up as happy , but it proves to him within a while , even like the Ark to the Philistines , which did them more hurt than good ; and so fares it with all that forget God , and are unthankful to him for what they have . Neither is this all : For , CHAP. V. THirdly , there are abundance of men that God doth not onely withdraw his blessing from them , but sends his curse with the riches he bestowes . As suppose a man growes never so rich by indirect meanes , as some care nor how , but what and how much they get ; for to get one scruple of gold , they will make no scruple of conscience ; they care not to make many poor to make themselves rich : for they have consciences like a barn door , as loving money better than themselves : yea , they care not , so they may get silver if they loose their souls . Now God not seldom suffers such to grow very rich , but together with their riches , they have the curse of God , whereby they become the worse , and not the better , for them . There is an evill sickness , sales Solomon , that I have seen under the sun , to wit , riches reserved to the owners thereof for their hurt , Eccles. 5. 13. To which accords that of the Prophet Malachy , If ye will not hear it , nor consider it in your heart , to give glory to my name , saith the Lord of hosts , I will even send a curse upon you , and will curse your blesings ; yea , I have cursed them already , because ye do not consider it in your hearts , Mal. ● . 2. Their riches are seeming benefits , very curses , even gifts given in wrath , as a King unto Israel . I gave them a King in my wrath , saith the Lord , Hosea ●3 . 11. And so of their Quaeiles , He gave them their desire , but he sent leannesse into their soules , Psal. 106. 15. They did eat and were well filled , yet turned they not from their lusts ; but the flesh was yet between their teeth , before it was chewed , even the wrath of the Lord was kindled against the people , and the Lord smote the people with an exceeding great plague , Numb. 11. 33. Psal. 78 : 29 , 30 , 31. And in another place , Let their table be a suare unto them , and their prosperity their ruine , Psal. 69. 22. They had better have had no meat , then such sauce withall . The covetous Cormorant , and unthankful wretch , deales with God , as a dog does with his master , who devoureth by and by whatever he can catch , and gapeth continually after more : and it were a marvel , that God should answer him with such abundance , and as it were , be still pouring water into that vessel which already runs over , considering his monstrous unthankfulness ; were it not to rot the hoops and chines , that so the whole cask may break in pieces , were there not poyson mixt with it , I mean Gods secret curse , as I shall suddenly shew . We well know , that a Ship may be so laden , as that her very freight may be the cause of her sinking . Demonioa having betrayed Ephesus ( where all her friends and kindred were ) to Brennus of Seuona for the love of gain , was brought to a great heap of gold , and loaded so heavy therewith , that she dyed under the burthen . Tarpeia for the desire she had of all the gold bracelets which the Sabines wore about their left armes , when they went to besiege Room , sold the Fort or Castle of the City ( wherein there was a great Garrison , of which her Father Tarpeius was Captain ) to the Sabines ; and asking for reward of her treason , Fatius the Sabines General , according to his promise , when she had opened them a gaete in the night and let them in , commanded his whole Army to do as he did , who taking the bracelet which himself wore on his left arm , and his target , did hang them about her neck , and so all the rest , untill she being bowed down to the ground with the weight of them , was pressed to death under the burthen . And much after this manner does God deal with unmerciful misers , and all wicked and ungrateful men . As see the sad condition of a man , to whom God gives riches in wrath ; it is so well worth your knowledge and observation , that David was very inquisitive with the Lord about it , Psal. 73. 3. to 13 and likewise the Prophet Jeremy , chap. 12. Righteous art thou , O Lord , when I speak with thee , yet let me talk with thee of thy judgements ; wherefore doth the way of the wicked prosper ? wherefore are all they happy that deal very treacherously ? Thou hast planted them , yea , they have taken root , they grow , yea , they bring sorth fruit ; thou art neer in their mouth , and far from their reines , ver. 1 , 2 , 3. Yea , it is admirable to consider , how the tabernacles of robbers do prosper , how secure they are that provoke God , and how abundantly God giveth into their hands , Job 12. 6. They increase in riches , wax fat and shine , Jerem. 5. 28. They are not in trouble as other men , neither are they plagued like other men ; their eyes stand out with fatness , they have more than heart can wish , yea , there are no bands in their death , Psalm 73. and many the like places : But hear all , and ye will never envy their prosperity , neither will your teeth water after their dainties : as what is ever the conclusion ? their felicity and happiness is no sooner mentioned , but it followes : And thou diddest set them in slippery places , thou castedst them down into destruction , they are brought into desolation , in a moment they are utterly consumed with terrours , Psalm 73. 18. to the 21. verse . Pull them out like sheep for the slaughter , and prepare them for the day of slaughter , Ierem. 12. 3. They spend their dayes in wealth , and in a moment they go down into hell , Job 21. 13. Because they have no changes , therefore they fear not God , Psal. 55. 19. But no greater judgement , then thus to be free from judgements . Ephraim is joyned to Idols , let him alone , saith God , Hosea 4. 17. And the like : I will not visit your daughters when they are harlots , nor your Spouses when they are whores , ver. 14. and hereupon all they do is well . But think it not an argument of Gods favour or dispensation , that thou and thousands more do prosper in their wickedness , that some eminent judgement is not executed speedily upon them , while they are contriving their deep and divelish plots : For though prosperous wickednesse is one of the devils strongest chaines , yet there cannot be a greater unhappiness , an heavier curse , than to prosper in ill designs and ungracious courses . Such a mans preservation is but a reservation , as it fared with Sodom and her sisters , which were preserved from the slaughter of the four Kings , that God might rain down hell from heaven upon them . And Sennacherib , who escaped the stroak of the destroying Angell , that he might fall by the sword of his own Sons , Isai. 37. 37 , 38. Wicked men are not wise enough to cosinder , that usually God doth most afflict those whom he best affecteth ; dealing with his children , as the good husband deales with his trees , those in the garden he is ever and anon medling with them , either lopping off the superfluous branches , or scraping off the moss , or paring of the root , or digging and dunging about them , so using all good meanes to make them fruitfull ; whereas he lets them alone which grow in the hedge-row or sorrest , till at the length he comes with his Axe and cuts them down for the fire . Fatted ware , you know , is but fitted for the shambles . God puts money indeed into these earthen boxes , that have onely one chink to let in , but none to let out , with purpose to break them when they are full . What was Haman the better for all he had , when the King frowned upon him ? or the happier for being lift up the ladder , when he was to come down again with a rope ? And for ought thou knowest , this very night thou mayest loose both thy gold , thy life , and thy soul too . And therefore what ever thou makest choise of , let me rather beg with innocent Lazarus , then abound with unjust Ahab , or unmerciful Dives , so shall my turn be soon over , whilst theirs is to come and continue everlastingly . But my purpose is not so much to shew you , what will be the end of unmerciful and ungrateful men , as how their riches proves a curse to them here . That they had better be without their wealth , than that God should give it them upon such termes as he does , I shall demonstrate in these ten particulars . I pray mind them . CHAP VI . FIrst , How many are there , that by an intolerable care , and pains , and greif , and sting of conscience , and losse of credit , and undergoing many perils , get great estates , and when they have obtained all that heart can wish , by a just judgement of God , they have not power to partake of what they have , or be a farthing the better for all . As observe but what wise Solomon speaks Eccles. 6. There is an evill which I have seen under the sun , and it is common among men ; a man to whom God hath given riches , wealth , and honour , so that he wanteth nothing for his soul of all that he desireth ; yet God giveth him not power to eat thereof , ver. 1 , 2. And again , There is one alone , and there is not a second , yea , he hath neither child nor brother , yet is there no end of all his labour , neither is his eye satisfied with riches , neither saith he , for whom do I labour and bereave my soul of good : this is also vanity , yea , this is a sore travell , Eccles. 4. 8. Yea , how many such could I nominate , that are baser by being wealthier , that are no other than rich beggers , or beggers in the midst of their riches ( as Cain was a vagabond upon his own land ) upon whose estates there is set a spell , insomuch that their wealth sayes to them in effect , touch not , tast not , handle not . It is the misers curse , want in the midst of abundance , hunger in the midst of plenty , he freezes by the fires side , and is like an unhappy boy , that hath a great trusse of points to play with , and but one at his breeches to tye them together , or rather he resembles a dog in a wheel , that toyles all day to rost meat for others eating , as the wise man shews , Eccles. 6. 1. 2. The coverous Miser covers without end , but all to no end ; he onely feeds his eyes with that which should feed his belly , and cloth his back . Like him that Horace tells of in Room , called 〈◊〉 , who was so rich , that he might measure his gold by the bushell , and yet went almost stark naked , and never would fill himself half full of meat . They are like Tautalus , who stands up to the chin in water , and hath all kinds of fruits hanging over his head , but is not suffered to tast of the one , nor drink of the other : Or like an Asse , that is laden with gold , or dainty cates , but feeds upon thistles : Or like the Indians , who though they have all the gold amongst them , yet are the most beggerly and naked people alive . For as if they were such fooles , as not to know that their money will buy them all necessaries of meat , drink , apparel , and the like , they scarce wear a good garment , or eat a liberal meal , or take a quiet sleep , but are ever tormenting themselves to get that , for getting whereof they shall be tormenter . Like a true Chymist , he turnes every thing into gold , both what he should eat , and what he should wear . He is like a man rob'd , hurt and bound , who though he hath meanes to relieve himself , yet hath not liberty to go where he may be releived . As a proud man is ignorant in the midst of his knowledge , so is the covetous man poor , and needy , in the midst of his wealth : Yea a poor beggar is in better estate than a rich miser , for whereas the poor begger wants many things , the rich miser wants every thing . Crates threw his money into the Sea , resolving to drown it , least it should drown him . The drunkard casts his mony into a deluge of drink , both drowning it and himself with it : wherein the Miser and the Rioter are opposites , the one so loves money , that he will not afford himself good drink , the other so loves good drink , that he scornes money . But in severall respects , the Misers case is worse than the Prodigals , for the prodigall shall have nothing hereafter , but the covetous man hath nothing here , not shall hereafter . Riches , saith Seneca , are the wise mans servant , but the fooles master : and the miser makes himself a slave to his servant . Riches are good when the party that possesseth them can tell how to use them ; but as instruments are of no use unto them that are ignorant of musick , so are riches of no use to the covetous . So that in my judgement , that rich fool in the Gospel was far wiser than these blocks , for he having attained his purpose , got a great estate , could after all afford himself the comfort of it ; for these are his words to himself , Thou hast much goods laid up for many yeares , live at ease , eat , drink and take thy pastime , Luke 12. 19. Nay , to abound with all things , and to be never the better for them , not to partake of them , what fool or mad man hath been known so senseless ? yea , not to flatter his pretended prudence , no beast will starve in a fat pasture ; if then a man shall pinch his guts when God hath afforded him affluence ; the Asse is not so very an Asse as he . Nor do I know any beast like him , save Pharaohs seven lean and evill favoured kine , and to them he is very like : For when his large and greedy conscience hath devoured or eaten up many Customers or Clients estates , as they did the seven fat and well favoured kine , yet it cannot be known by any reall amendment , that he hath eaten them , but in his food , raiment , satisfaction of his mind , &c. he is as ill favoured as at the beginning . He doth not more lock up his goods from the theis than from himself : So that I cannot more fitly compare him to any thing , than to an Idoll , for as an Idoll hath eyes but sees not , so he hath a reasonable soul , but understands not . And most just it is , that he who is unjust to all others , should be most unjust to himself . And as a covetous man is good to no body , so he is worst of all to himself . It is the depth of misery to fall under the curse of Cham , a servant of servants , divitis servi , maxime servi , no thraldom to the inward and outward bondage too . So that if there be any creature miserable , it is the miserable miserly muck-worm ; and yet he is least to be pitied , because he makes himself thus miserable . Now this may move wonder to astonishment ! that they should take such care and paines , and cast away their soules to heap up riches , and when they have done , to be never a penny the better for them . Yea , what can any wise man think of them , are they not stark mad ? are they not fooles in folio ? What , take so much care and paines , indure so much greif , sting of conscience , losse of credit , deprive themselves of heaven , damn their own soules , to get wealth , and when they have got it , not to be the better for it : yea , they are lesse satisfied and contented than before , meanlier accommodated than mean men ; and could this possible be so , if God did not give them their riches in wrath ? nor would he otherwise deny them the use of their own ; for the wise man hath given it as a rule , That to whom God hath given riches as a blessing , he also giveth him to eat , and drink , and to take pleasure , and delight his soul with the profit of his labours , wherein he travelleth under the sun : for which see Ecces . 2. 24. and 3. 12 , 13. and 5. 17 , 18 , 19. and 8. 15. And so you have one particular to prove what I promised . But CHAP. VII . SEcondly , To this is added as another judgement , let the ingrateful merciless miser have never so much , he is never the more , but the lesse contented : As how many have mighty estates , their houses full , their shops and ware-houses full , their coffers full , their purses full , and their pastures full , and yet as if their hearts were bottomlesse , that is , still as lank and empty through an excessive desire of more , as if they did indeed want all things . The Cormorants desires are rather sharpened by injoying , and augmented by possession . For wishing still , his wishes never cease , But as his wealth , his wishes still increase . To shew that covetous men belong to hell after they dye , they are like hell while they liue : Hell is never filled , and they are never satisfied , covetous men drink brine , which increaseth thirst rather than quenches it . And though the devil should say to them as he said to our Saviour , touching the whole world , and glory thereof , all these will I give thee , ( though he needs not offer them all , for they will serve him for less ) yet all would not content them , no more than heaven it self contented Lucifer : For as the rich glutton in hell desired a drop of water , and yet a river would not have satisfied him ; for if his desire had been granted in the first , he would have required more , and then more to that , never ceasing to ask , never having enough , nor being the better when he had it : so it fares with the covetous man , his abundance no more quencheth his lust , than fuell does the flame . For as oyle kindleth the fire , which it seemes to quench , so riches come as though they would make him contented , but they make him more covetous . And is not this thy very case that art covetous ? No man more happy , in respect of outward things , then thy self , couldest thou but see it ; thou hast all things that heart can wish , and shouldest thou but come to want what thou now injoyest , and thinkest not worth thanks ; when it were past thou wouldest say , thou wast most happy , and after a little misse , wish withall thine heart , thou hadest the same again : yea , a world for such a condition and content withall . Onely the devill ( by Gods just permission ) bewitches thee to think , that thou hast not enough , when thou hast too much , and more than thou needest , or knowest what to do withall . Nor is it possible for a worldling to be contented : for whereas naturall desires are soon satisfied , those that are unnaturall are infinite . Hunger is soon apeased with meat , and thirst allayed with drink : but in burning Feavers , quo plus sunt potae plus sitiuntur aquae , they still love , amore concupi scentiae , never amore complacentiae . If covetous , or ambitious men ever feel content in these transitory things , it is no otherwise then as itching soars do in clawing and scratching fingers . And indeed how should intemperate desires be satisfied with increase , according as they are replenished , when these appetites are not capable of satiety ? Men in this case , are like poysoned Rats , which when they have tasted of their bane , cannot rest untill they drink , and then can much less rest till they drink again , swell and burst . Covetousness is like the disease called the Woolf , which is alwayes eating , and yet keeps the body lean . A moderate water makes the Mill goe merrily , but too much will not suffer it to go at all . Secondly , another reason is , Nothing can fill the heart of man , but he that made it : The heart shall be satisfied with gold , when the body shall be contented with winde . The whole world is circular , the heart of man is triangular ; and we know a circle cannot fill a triangle . Yea if it be not filled with the three persons in Trinity , it will be filled with the world , the flesh , and the devil . The heart is the seat or receptacle of spiritual things ; and the things of the world are corporal and carnal : Now carnal and corporal things , can no more fill our hearts , then spiritual things can fill our Coffers . Visible light will not cleer the invisible understanding ; nor will corporal food feed the soul . Blessed are they , sayes our Saviour , who thirst after righteousness , for they shall be satisfied , Mat. 5. 6. not they that thirst after riches , or honor , or pleasure ; for instead of being satisfied , they thirst more . Yea these Mammonists are so infinite in desiring , that could such a one swallow the whole earth that swallows all , and will swallow him ere long , it might choak him , but not satisfie him , as abundance of examples that I could give you , sufficiently prove : namely Alexander , and Crassus , and Licinius , and Marcus Crassus , and Ahab , and Haman , &c. But , CHAP. VIII . THirdly , to this is added as a further judgement , that as the more he hath the more he coveteth , so the neerer he is to his journeys end , the more provision he makes for it . Other vices are weakned with age and continuance , onely covetousness ( and that odious sin of drunkenness ) grows stronger . As the covetous wretch increaseth in yeers , so he increaseth in covetousness . What Pline writes of the Crocodile , is fitly appliable to the miserly muckworm : other creatures grow up to their height , and then decay and dye , onely the Crocodile grows to her last day . The aged worldling , though he have one foot in the grave , yet his appetite to , and persute of gain , are but new born . Yea , though he hath out-lived all the teeth in his gums , the hairs of his head , the sight of his eyes , the tast of his palate ; have he never so much , yet he hath not enough , and therefore would live to get more , and covets , as if he had a thousand generations to provide for . He so lives , as if he were never to dye ; and so dyes , as if he were never to live again . He fears all things , like a mortal man , sayes Seneca , but he desires all things , as if he were immortal . Had it not been for sin , death had never entered into the world : and were it not for death , sin ( especially the Misers . sin ) would never go out of the world . Lust is commonly the disease of youth , ambition of middle age , covetousness of old age : And Plautus maketh it a wonder to see an old man beneficent . But what saith By as , covetousness in old men is most monstrous : for what can be more foolish and ridiculous , then to provide more mony and victuals for our journey , when we are almost at our journyes end ? Wherefore remember thou , O old man , yea O remember ! that your Spring is past , your Summer over-past , and you are arrived at the fall of the leaf ; yea winter colours have already stained your head with gray and hoary hairs . Remember also , that if God in justice did not leave you , and the Prince of darkness did not blinde you , and your own heart did not grosly deceive you ; you could not possible be so senceless as you are in these three last mentioned miseries . Thus three of the covetous mans woes are past , but behold more are coming ; for God inflicts more plagues upon him , then ever he did upon Pharaoh . I 'le acquaint you only with seven more . CHAP. IX . FOurthly , his thoughts are so taken up with what he wants ( or rather desires , for he wants nothing but wit , and a good heart ) that he not once mindes or cares for what he hath , as you may see in Abab , 1Kings 21. 4. and Haman , Hester 5. 13. and Micha , Judges 18. 24. What the covetous man hath , he sees not ; his eyes are so taken up with what he wants ; yea the very desire of what he cannot get torments him , and it is an heart-breaking to him , not to add every day somewhat to his estate : besides , not to improve it so many hundreds every yeer , will disparage his wisdom more to the world , then any thing else he can do , as I have heard such an one allege , when I have told him my thoughts , about perplexing himself . But see the difference between him , and one that hath either wit or grace : whose manner it is , even in case of the greatest losses , to look both to what he hath lost , and to what he hath left ; and instead of repining , to be thankful that he hath lost no more , having so much left that he might have been deprived of . But sottish sensualists have a duller feeling of many good turns , then of one ill : they have not so sensible a feeling of their whole bodyes health , as they have of their fingers aking ; nor are they so thankful for twenty yeers jollity , as displeased for one dayes misery . Whereas an humble and good man , will see matter of thankfulness there , where the proud and ingrateful finde matter of murmuring . And so much of the fourth particular , onely let me add as a sure rule , He that in prosperity is unthankful , will in adversity be unfaithful . CHAP. X. FIftly , the Devil , by Gods just permission , prevails by his temptations , to make them think that the forbidden fruit is the sweetest of all fruits , as he did our first parents . Nor will any other content him ; each thing pleaseth him better that is not his own . And as Publius observes , other mens goods are far more esteemed by him . Plines Woolf is a true emblem of this avaritious beast : whose nature it is when he is eating his prey , though never so hungry , if he sees another beast feeding , to forsake that which he is about , to take the prey from the other . Ahab was such a Wolf , who could not content himself with his own , though he injoyed a whole kingdom , but he must wrest Naboths inheritance from him . The commandment is express , Thou shalt not covet thy neighbors house , thou shalt not covet thy neighbors wife , servant , Ox , Asse , nor any thing that is thy neighbors , Exod. 20. 17. and all that fear God observe it ; but nothing more cross to the grain of a wicked mans heart , to whom stoln waters are most sweet , and hid bread the most pleasant , Prov. 9. 17. For one so insatiably covets after another mans estate or office , that he is never the better for his own Another so loves his neighbors wife , that he even loaths and contemnes his own . Thy neighbors wife to thee , to him thines fairest , sayes the Poet . Hence hath that cursed speech issued from one too great to name , That he could love his wife above any other , if she were not his wife , a word sufficient to rot out the tongue that spake it . Solomon was a wise man , and had tryed all things . Oh that men would be so wise as to take his counsel , and injoy their own with joy and gladness of heart ; drink waters out of their own Cistern , and rejoyce with the wife of their youth , so as her brests may satisfie them at all times , and they be ravisht alwayes with her love , rather then deprive themselves of that happiness , by inbracing the bosom of a stranger , and coveting that which is anothers , Prov. 5. 15. to 21. Oh that thou wouldst be convinc'd , that thy present condition what ever it is , is the best for thee , hadst thou but the wit to see it ; and that onely good use gives praise to earthly possessions : that there are no riches comparable to content ( for this is the gift of God ) then surely thou wilt not much remember the dayes of thy life , because God answereth the joy of thine heart , Eceles. 5. 17 , 18 , 19. But no matter , they love misery ( lose the comfort of their own brest , and all outward blessings , together with the tuition of God ) and they shall have it ; for he that makes his fire with hay , hath much smoak , and but a little heat , which leads me to the sixt particular . CHAP. XI . SIxthly , another sore judgement which God inflicts upon the merciless mnckworm , for his monstrous unthankfulness , is , he injoyes not a merry day , no not a pleasant hour in seven yeers , ye if you observe it , he resembles Agelaustus , Grandfather to Crassus , who never laughed in all his life , save once when he saw a mare eating of thistles : or rather Anaxagorus Clazoenius , who was never seen to laugh or smile from the day of his birth . Joyes never so much as look in at the door of his heart ; worldly delights to him , are but like delicate meates to him that hath lost his tast . But O the cares , fears , anxieties , sighs , sorrows , suspitions , sad thoughts , restless desires , the horrors , troubles , tortures , torments , vexations , distractions , griefs , girdes , gripes , grudgings , repinings , doubts , dolors , desperation , that are the ordinary companions of the covetous . How is he hurried with desires to get , distracted with getting , vexed for what he cannot get , tortured for what he loseth , or another gaineth , troubled with fear of losing what he hath already gained ? yea his labor to gather riches is restless , his care to keep them boundless , his sorrow if he chance to lose them endless , and his fear lest he should hereafter lack cureless . Of all plagues sent into Egypt , that of the Flies was one of the most troublesome , for they never suffered men to rest , for the more they were beaten off , the more they came upon them : so of all miseries and vexations that God layes upon worldlings ; this is not the least , to be continually vexed and tormented with cares , which they neither can ( nor indeed would ) beat off by any means they are able to devise ; for they rush in upon them in the morning so soon as they awake , accompany them in the day , forsake them not at night , they follow them to bed , and will not suffer them to sleep : their thoughts will not permit them to sleep , nor their sleep permit them to rest . They afflict them in their dreams , as giving them no quiet either by day , or night , as God threatneth to wicked men by the Prophet Jeremiah , Jer. 6. I could give you a large bill of particulars ; but fear of cloying is alwayes at hand to curb me : wherefore take these few for a taste . Want does not break so many sleeps for provision the next day , as abundance does for increase . His nights are as troublesome and unquiet as his dayes ; and his dayes as the dayes of Babylons downfall . Never is more watchfulness , then where is most purpose of wickedness : see Micha 2. 1. Luk. 16. 8. Psal. 36. 4. Eccles. 5. 12. T was Chilons sentence , Misery and Usury go commonly together . If his plot be crossed , and his hand cannot act that wickedness by day , which his head hath devised by night , he is taken with a fit of of melancholy , sick of the sullens , as was Ahab . He thinks it a death , that he cannot be suffered to dye ; it is a hell to him , that the gates of hell are shut against him . Having ingrossed a commodity , if he cannot have his expected price for it , or prevail not in his sute , or cannot recover what he expected , or if any one breaks in his debt , or if he hear of a Taxe , or some unavoidable payment , and an hundred the like , every of them adds to the care and grief of his heart , which was ready to burst with care and grief before ; for he had rather be damned , then damnified ; and in case he cannot have his will of another , he will be revenged of himself , like Nanplius King of Euboea , who when he could not revenge his sons death upon Ulysses , cast himself into the Sea . Yea in case he sustain any great loss , he is ready to make himself away : as Menippus of Phenicia did , who having lost his goods , strangled himself . Or like Dinarcus Phidon , who at a certain loss , cut his own throat , to save the charge of a cord . At least he feels more sorrow in losing his mony , then ever he found pleasure in getting it : nor will any condition content him ; for the lightness of his purse , gives him an heavy heart , which yet filled , doth fill him with more care . His medicin is his malady . These rich men , are no less troubled with that they possess ( lest they should lose it ) then poor men are for that they want . In the day time , he dares not go abroad for fear of robbing ; nor stay at home for fear of killing . His thoughts are so troubled with fear of thieves , that he cannot , that he dares not sleep : yea he fears a thief worse then the devil , therefore will he be beholding to the devil for a spell to save him from the thief ; which once obtained , a little Opium may rock his cares asleep , and help him to a golden dream ; for all his minde and heart is to get mony ; if waking , he talks of nothing but earth , if sleeping , he dreams of it . Lastly , as if all his delight were to vex himself , he pines himself away with distrustful fear of want , and projecting how he shall live hereafter , and when he is old : resembling Ventidius the Poet , who would not be perswaded but he should dye a begger . And Apicius the Romane , who when he cast up his accounts , and found but an hundered thousand crowns left , murthered himself for fear he should be famished to death . CHAP. XII . SEventhly , To the former miseries which a cruel Miser is justly plagued withall , this may be added ; the dolefulness of his conscience ; for the sin of oppression lyes upon the soul as heavy as lead ; yea as the shaddow does ever follow the body , so fear and desperation in all places , and at all times , do wait upon an evil conscience . Sin armes a man against himself , & our peace ever ends with our innocency . A Pithagorean bought a pair of shoos upon trust , the Shoomaker dyes , he is glad , thinks them gained , but a while after his conscience twitches him , and becomes a continual chider ; he hereupon repairs to the house of the dead , casts in his money with these words , There take thy due , thou livest to me , though dead to all beside . Micha stole from his mother eleven hundred shekels of silver , but his complaining conscience made him to accuse himself and restore it again , Judg. 17. Il gotten goods lye upon the conscience , as raw meat upon a sick stomack , which will never let a man be well , or at ease , untill he hath cast it up again by restitution . Means ill gotten , is to the getter , as the Angels book was to Saint John , When he eat it , it was in his mouth as sweet as hony , but when he had eaten it , it became in his stomack as bitter as gall , Rev. 10. 10. The which is notably illustrated Job 20. 12. to 20. which together with the whole Chapter , is marvellous good for cruel and unmerciful men to read ; for I may not stand here to repeat it . Sweetness is promised in the bread of deceit , but men finde it as gravel , crashing between their teeth . Nor will his troubled conscience suffer him to steal a sound sleep : yea he sleeps as unquietly , as if his pillow were stuft with Lawyers per-knives . I may give ye a hint of these things from the word , but onely God and he can tell , how the remembrance of his forepast cozenages and oppression , occasions his guilty conscience many secret wrings and pinches , and gives his heart many a sore lash , to increase the fear and horror of his soul every time he calls the same to remembrance , which is not seldom : As , O poor wretches ! what do they indure ? how are they immerged in the horrors of a vulned conscience ? there is more ease in a nest of Hornets , then under the sting of such a tormenting conscience . He that hath this plague , is like a man in debt , who suspecteth that every bush he sees , is a Sergant to arest and carry him away to prison . It was Gods curse upon Cain , when he had slain his brother Abel , to suspect and fear , that every one he met would kill him : yea it makes him so afraid of every thing , that a very Maulking frights him , and it is much , that he dares trust his Barber to shave him . Dionysius was so troubled with fear and horror of conscience , that not daring to trust his best friends with a razor , he used to findge his beard with burning coals , as Cicero records . He is much like a Malefactor in prison , who though he fare well , yet is tormented with the thought of ensuing judgement . It is the hand-writing on the wall , that prints bloody characters in Belshazzars heart . So that if any should deem a man the better , or happier , for being the richer , he is very shallow ; as many looking on the outer face of things , or see but the one side ( as they used to paint Antigonus , that they might conceal his deformity on the other side ) see not how they smart in secret , how their consciences gripe them . Nor does any one know , how the shoo wrings the foot , but he that wears the same . Or admit the best that can come , as suppose they can stop consciences mouth for a time , or with the musick of their mony play it asleep for the present ; yet when they lye upon their death-beds , it will sting them to the quick . For when death hesiegeth the body , Satan will not fail to beleagure the soul ; yea then he will be sure to lay on load ; for as all corrupt humors , run to the diseased and bruised part of the body ; so when conscience is once awakened , all former sins , and present crosses joyn together to make the bruise or sore more painful . As every Creditor falls upon the poor man , when he is once arested . Or let it be granted that his con●cience never troubles him on his sick bed , and that he have no bonds in his death , as the Psalmist speaks Psal. 73. — but departs like a Lamb , which is not onely possible but probable ; for more by many thousands go to hell like Naball , then like Judas ; more dye like sots in security , then in despair of conscience : yet all this is nothing , for the sting of conscience here , though it be intollerable , is but a flea-biting to that he shall endure hereafter , where the worm of conscience dyeth not , and where the fire never goeth out . This is part of sins wages , and Satans reward : We have sinned , therefore our hearts are heavy , Isa. 59. 11 , 12. The sorrows of them that offer to another God ( as do the covetous ) shall be multiplyed , says holy David , Psal. 16. 4. Yea Seneca an heathen could say , that an evil life causeth an unquiet minde ; so that Satans government , is rather a bondage then a government , unto which Christ giveth up those that shake off his own . What his government is , you may partly guess at by the servile slaveries he puts his subjects upon . As O the many hard services which Satan puts his servants upon , and what a bad Master is he : when we read that Origen at his onely appointment , made himself an Eunuch . Democritus put out his own eyes , Crates cast his money into the Sea , Thracius cut down all the Vines , whereas David did none of these ; Ahaz made his son to pass through the fire , Jephta sacrificed his onely daughter , as the text seems to import . Wicked men think they do God good service in putting his children to death : but where do we finde any Religious Israelite , or servant of God , at such cost ? or when did God require this of his servants ? The Prophets and Apostles never whipt nor lanced themselves , but Baals Priests did this and more . And so of the Papists , those hypocrites of late yeers , and the Pharisees of old . How many sleepless nights , and restless dayes , and wretched shifts , treacherous and bloody plots and practises , does covetousness and ambition cost men ? which the humble and contented Christian is unacquainted with . How does the covetous mans heart droop wish his Mammon ? How does he turmoile and vex his spirit , torment his conscience , and make himself a very map of misery , and a sink of calamity ? it is nothing so with Christs servants . CHAP. XIII . I Have much more to enlarge of the miseries of unmerciful and ingrate full Misers , but before I speak of them , I will give you the reasons and uses of these already dispatcht , wherein I will be as brief as may be . You see that God may give men riches in wrath ; and so as they shall be never the better for them , but the worse . Now that you may not think it any strange thing , observe the reasons why , and how justly they are so served . The first Reason is , the unmerciful Misers monstrous unthankfulness , for those millions of mercies he hath received from God ( of which I shall give you an account in the second part ) this causes God either not at all to give him , or in giving him riches , to add this you have heard as a curse withall . He is unthankful for what he hath , therefore have he never so much , it shall not be worth thanks . He is cruel to the poor , therefore he shall be as cruel to himself . The poor shall have no comfort of what he hath , therefore himself shall have as little . The covetous are cozen Germans to the nine leapers , thankless persons . They are so much for receiving , that they never mind what they have received . He deals with God , as a dog doth with his master , who as Austine observes , devoureth by and by whatever he can catch , and gapeth continually for more . Nor hath covetousness any thing so proper to it , as to be ingrateful . A greedy man is never but shamefully unthankful ; for unless he have all , he hath nothing . He must have his will , or God shall not have a good look from him ; yea , as the Mill , if it go empty , makes an unpleasant and odious noise , so the covetous man , if the Lord does not satisfie his desires in every thing , he will most wickedly murmur and blaspheme his providence ; and if ever he sustaines losse , he will never forget it . He writes benefits received in water , but what he accounts injuries in marble . And for this his great ingratitude , God gives him riches , but withdraws his blessing . For as Jacob gave Ruben a blessing , but added , thou shalt not be excellent , Gen. 49. 4. so God gives the worldling riches , but sayes , thou shalt not be satisfied . He that loveth silver , shall not be satisfied with silver , Eccl. 5. 10. Yea no man more unsatisfied ; for let him have what his heart can wish , he is not yet pleased , like the Israelites , who murmured asmuch when they had Mannah , as when they had none . Secondly , the merciless Miser , never sued or sought to God for his riches ; neither does he acknowledge them as sent of God , but ascribes the increase of his means to his wit and industry . Nay he dares not pray the Lords prayer , forgive us our debts , as we forgive our debtors , left he call for a curse upon himself . Nay if he be ( as probably he is ) an Usuerer , then in respect of other men , he hath no need to pray at all , for as one observes , Each man to heaven his hands for blessing reares ; Onely the Us'rer needs not say his prayers . Blow the winde East or West , plenty or dearth , Sickness or health , sit on the face of earth , He cares not , time will bring his money in , Each day augments his treasure , and his sin . Or admit he ever calls upon God , his prayer is that some one may dye , that he may have his office , or break his day , that the beloved forfeiture may be obtained . His morning exercise being onely to peruse his bonds , look over his baggs , and to worship them , as Marcus Cato worshipped his grounds , desiring them to bring forth in abundance , and to keep his Cattel safe . And as touching hereafter , if he shall finde in his heart to pray , God will not hear him , Prov. 1. The sacrifice of the wicked , is an abomination to the Lord , Prov. 21. 27. What hope hath the hypocrite saith Job , when he hath heaped up riches ; will God hear his cry when trouble cometh upon him ? Job 27. 8 , 9. When you shall stretch out your hands , saith God to such , I will hide mine eyes from you , and though you make many prayers , I will not hear , Isa. 1. 15. God will turn him off to his gold and silver for help , as he did Jehoram to the Prophets of his Father , and the Prophets of his Mother , 2 Kings 3. 13. And it is but just and equal , that those which we have made the comfort and stay of our peace , should be the relief and comfort of our extremity . If our prosperity hath made the world our God : how worthily shall our death-bed be choaked with such an exprobration ? If God do answer such an ones prayers , it is as Archelaus answered the request of a covetous Courtier , who being importuned by him for a cup of gold , wherein he drank ; gave it unto Euripides that stood by , saying , Thou art worthy to ask and be denied , but Euripides is worthy of gifts , although he ask not . And indeed good men many times receive gifts from God , that they never dreamt of , nor durst presume to begg , which others extreamly strive after and go without . As it is feigned of Pan , that it was his good hap to finde out Ceres , as he was hunting , little thinking of it , which none of the other gods could do , though they did nothing else but seek her , and that most industriously . Now , if he neither prayes to God for what he would have , nor gives him thanks for what he gives , nor desires a blessing upon what he receives , viz. that he may be content , and satisfied therewith , How should God bestow this great blessing of contentation upon him , and a true use of his riches ? Thirdly , he cares not for grace but for gold , therefore God gives him gold without grace . He longs not after righteousness , but riches , therefore he shall neither be satisfied nor blessed ; whereas both are their portion that thirst after the former , Mat. 5. 6. He desires riches without Gods blessing , he shall have it with a curse ; he loves gold more then God , and desires it rather then his blessing upon it or grace , therefore he shall have it and want the other . Whereas if he did first seek the kingdom of heaven , all things else should be added thereunto , Mat. 6. 33. But this worldlings appetite stands not towards the things of a better life ; he findes no tast in heavens treasure ; let him but glut himself on the filthy garbage of ill-gotten goods , he cares not for Manna . He sings the song of Curio , vincat utilitas , let gain prevail , he had rather be a sinner then a begger . The Apostle Saint Peter said , silver and gold have I none , Act. 3. 6. The devil says , all these are mine , Luk. 4. 6. The Rich man , I have much goods laid up for many years , Luk. 12. 19. Now ask the covetous muckworm , whether had you rather lack with those Saints , or abound with the devil and the rich man ? his heart will answer , give me money , which will do any thing , all things , Eccles. 10. 19. Now if he prefers gold , before either God , grace , or glory , no marvail if God grant him his desires to his hurt , as he did a King and Quailes to the Israelites . CHAP. XIIII . FOurthly , he puts his trust in his riches , & not in God , loves & serves Satan more then God ; therefore he shall have his comfort , & reward from them and not from God . Yea Satan shall have more service of him for an ounce of gold , then God shall have for the Kingdom of heaven , because he prefers a little base pelf before God and his own salvation . He loves God well , but his money better , for that is his summum bonum : yea he thinks him a fool that does otherwise . What part with a certainty for an uncertainty ? if he can keep both , well and good , if not , what ever betides he will keep his Mammon , his money , though he lose himself , his soul . And yet the Lord gives far better things for nothing , then Satan will sell us for our souls ; had we the wit to consider it , as we may see , Isa. 55. 1 , 2. Again he loves his children better then the Lord , oppressing Gods children to inrich his own , for so his young ones be warm in their nest , let Christs members shake with cold , he cares not . He loves the Lord , as Laban loved Jacob , onely to get riches by him , or as Saul loved Samuel , to get honor by him . He will walk with God , so long as plenty , or the like does walk with him , but no longer ; he will leave Gods service rather then lose by it . That the Mammonist loves not God , is evident ; for if any man love the world , the love of God is not in him , 1 John 2. 15. yea the two poles shall sooner meet , then the love of God and the love of money . Nor is this all , for he not onely loves Mammon more then God , but he makes it his god , shrines it in his coffer , yea in his breast , and sacrificeth his heart to it ; he puts his trust , and placeth his confidence in his riches , makes it his hope , attributing and ascribing all his successes thereunto , which is to deny God that is above , as we may plainly see Job 31. 24 , 28. Nor ought covetous men to be admitted into Christian society . We have a great charge to separate from the covetous , Eat not with him , sayes the Apostle , 1 Cor. 5. 11. and also wise Solomon , Prov. 23. 7. Covetousness is flat idolatry , which makes it out of measure sinful , and more hanious then any other sin , as appears , Col. 3. 5. Ephes. 5. 5. Job 31. 24 , 28. Jer. 17. 5. 1 Tim. 6. 9 , 10. Fornication is a foul sin ; but nothing to this , that pollutes the body , but covetousness defileth the soul ; and the like of other sins . Yea , it is such a sordid and damnable sin , that it ought not once to be named among Christians , but with detestation , Ephes. 5. 3. It is a sound Conclusion in Divinity , That is our God , which we love best and esteem most ; as gold is the covetous mans god , and bellychear , the voluptuous mans god , and honor the ambitious mans god : and for these they will do more , then they will for God . Yea all wicked men make the devil their god ; for why does Saint Paul call the devil the god of this world ? but because wordly men do believe him , trust him , and obey him above God , and against God ; and do love his wayes and commandments better then the wayes and laws of God . We all say , that we serve the Lord , but as the Psalmist speaks , other Lords rule us , and not the Lord of heaven and earth . The covetous Mammonist does insatiably thirst after riches , placing all his joyes , hopes , and delights thereon ; does he not then make them his God ? yea God sayes , lend , clothe , feed , harbor ; The devil and Mammon , say , take , gather , extort , oppress , spoil ; whether of these are our gods ? but they that are most obeyed ? Know ye not , saith , Saint Paul , that to whomsoever ye give your selves as servants to obey , his servants ye are to whom ye obey , Rom. 6. 16. the case is plain enough , that every wilful sinner makes the devil his god ; he cannot deny it . I wish men would well waigh it . The goods of a worldling are his gods , Ye have taken away my gods , says Micha , and what have I more to lose , Jud. 18. 24. He makes Idols of his coyn , as the Egyptians did of their treasure : They have turned the truth of God into a lye , and worshipped and served the creature , forsaking the Creator , which is blessed for ever , Amen , Rom. 1. 25. The greedy Wolfe , Mole , or Muckworm , who had rather be damned then damnified , hath his Mammon in the place of God , loving it with all his heart , with all his soul , with all his minde , making gold his hope , and saying to the wedge of gold , Thou art my confidence ; and yet of all men alive , he is least contented when he hath his hearts desire , yea more then he knows what to do withall ; the issue of a secret curse . For in outward appearance they are as happy as the world can make them , they have large possessions , goodly houses , beautiful spouses , hopeful children , full purses ; yet their life is never the sweeter , nor their hearts ever the lighter , nor their meales the heartier , nor their nights the quieter , nor their cares the fewer ; yea none more full of complaints among men . Oh cursed Ciatifs , how does the devil bewitch them ! Generally , the poorer the merryer , because having food and raiment , they are therewith content , 1 Tim. 6. 8. They obey the rule , Heb. 13 , 5. and God gives his blessing . But for those that make gold their god , how should not God either deny them riches , or deny his blessing upon them ; and instead thereof , blast his blessings with a curse , and give them their riches in wrath , so that they had better be without them . If we put our trust and confidence in God , he hath promised not to fail nor forsake us , Heb. 13 , 5. But this is the man that took not God for his strength ; but trusted unto the multitude of his riches , and put his strength in his malice , Psal. 52. 7. Yea he saith in his heart , God hath forgotten ; he hideth away his face and will never see , Psal. 10. 11. He puts his certain trust in uncertain riches , 1 Tim. 6. 17. And not for want of ignorance , for to trust to God , and not to any creature or carnal policy is the greatest safty . A lesson yet to be learned of many , that do in a good measure trust in God ( which this muckworme not so much as minds ) But shall we trust God with our jewels , our souls , and not with the box , Mat. 6. 30 ? Take we heed , lest whiles he doth grant us that wherein we do not trust him ( worldly riches ) he take away that wherein we do trust him ( everlasting joy and happiness . ) Fiftly and lastly , let a graceless and ingrateful cormorant , an unmerciful miser have never so much . he neither intends to glorifie God , nor do good to others with his riches : he will not change a peece without profit , scarse let another light a torch at his candle . He will not lose a groat to gain a mans life , nor speak a sillable for God were it to save a soul . And God cares for none , that care for none but themselves , making themselves the center of all their actions and aimes . Whereas he is abundantly bountiful to publike spirits , that aime at his glory , and others good . And so ye have the Reasons , the Uses for the present , and in this place , shall be onely CHAP. XV . Three 1. Of Information , 2. Of Exhortation . 3. Of Consolation . ANd of these but a word . First for Information ; let the premisses teach us this lesson , That whatsoever is given to any one , if Christ and a sanctified use thereof be not given withall , it can be no good thing to him . Did the stalled Ox know that his Master fatted him for the slaughter , he would not think his great plenty an argument of his masters greater love to him . The Physician setteth that sick person have what he will , of whose recovery he despaireth ; but he restraineth him of many things , of whom he hath hope . We use to clip , and cut shorter the feathers of Birds or other fowle , when they begin to flye too high , or too far : So does God diminish the riches and honors of his children , and makes our condition so various , that we may not pass our bounds , or glory too much in these transitory things . As if we well observe it . First , some have the world and not God , as Nabal , who possessed a world of wealth , not a dram of grace or comfort . Secondly , some have God and not the world , as Lazarus : his heart was full of grace , and divine comfort , whiles his body lacked crumbes . Thirdly , some have neither God nor the world , nothing but misery here , nothing but torment her easter ; for the poorest are not seldom the wickedest . Fourthly , some have both God and the world , as Abraham , who was rich while he lived on earth , and dying was glorious in Heaven . Yea oftentimes they that are deerest to God , do with great difficulty work out those blessings , which even fall into the mouthes of the careless . That wise disposer of all things , knows it fit many times , to hold us short of those favors which we sue for , and would not benefit , but hurt us . Unlovely features , have more libertty to be good , because freer from Solicitors ; and though it be not a curse , yet t is many times an unhappiness to be fair ( aswell as to be strong and witty ) Helena , daughter to Jupiter and Leda , for her excellent beauty , was ravished at the age of nine yeers , by Theseus ; and once again by Paris , which caused the wars , and utter ruine of Troy . Plutarch observes , that Lisander did more hurt the Lacedemonians , in sending them store of riches and precious movables , then Sylla did the Romans in consuming the reveneues of their treasure . And as Sylvius relates , the liberallity of Princes , and especially of Metilda a Dutches of Italy , who at her death made the Pope her heir , begat ambition in the Bishops of Rome , and ambition destroyed Religion . These things are such as the possessors minde , Good if well us'd , if ill , them ill we finde . For even evil things work together for the good of the good ; and even good things work together to the evil of the evil . Lucian feigneth , that riches being sent by Jupiter from heaven , come softly and slowly , but from the infernal god comes flying apace . And the other Poets feign Pluto to be the god of riches and of hell , as if hell and riches had both one master . And indeed he that resolves to be evil , making no conscience how he comes by it , may soon be rich , but the blessings of God in our ill getting , or unworthy carriage in their use , prove but the aggravations of sin , and additions to judgement . And let this serve for the first use . Secondly , Let what hath been delivered touching the miseries of an unmerciful , miserly , muckworme , serve to make us take heed and beware of all sin , but especially of the sin of covetousness ; yea let us look to it , lest while we hunt after the worlds venison with Esau ; we lose our Fathers blessing . Can we not warm us at the Sun , but we must make an Idoll of it to worship ? must we needs either hide our faces , or bow our knees ; either renounce all profits and pleasures , or be their slaves . This is a second use . Thirdly , this , if we seriously consider it , may serve for a use of great comfort to the godly and conscientious : For if worldlings are so many wayes perplexed and distracted with cares and fears , about getting , and keeping , and losing their riches and great estates : how happy are the servants of God , that are not acquainted with any of them ? No man , sayes the Apostle , that warreth entangleth himself with the affairs of this life , because he would please him that hath chosen him to be a souldier , 2 Tim. 2. 4. They cast their care upon God , and he careth for them , who will see that they shall never want what is good and fit for them , Mat. 6. 25 , 30. But in the transgression of an evil man is his snare , sayes wise Solomon , Prov. 29 6. But of this by the way onely , for there are other plagues yet behinde , which God usually inflicts upon the merciless miser : nor would one of them be left unconsidered . CHAP. XVI . THe eighth is the loss of his credit and good name , which he seldom or never scapes , which is not a light punishment , however he esteems it . The memorial of the just shall be blessed : but the name of the wicked shall rot , sayes Solomon , Prov. 10. 7. Yea the cruel , and unmerciful mans name stinks worse then a new opened grave , His evil actions have been so many and notorious , that ( like Vitellius ) as he waxeth daily more mighty , so he grows daily more odious , so that in a few yeers , his credit proves a banckrupt with all men ; for as the Eagle by losing a feather at every flight , hath never an one left by that she is old ; so it fares with him touching his credit ; When he dyes , he alwayes goes away in a stink , as is usually reported of the devil . Nor will this his infamy dye with him , for saith the Lord by his Prophet to such , I will bring an everlasting reproach upon you , and a perpetual shame that shall never be forgotten , Jer 23. 40. It hath been proverbially spoken of him that would suddenly be rich , he must have much greedins , much diligence , little credit , and less conscience , blame enough he cannot miss of . For as shame is the fruit of sin , Rom. 6. 21. and distrust the just gain of unfaithfulness ; so it is the just judgement of God , that this cruel and hard-hearted wretch should be marked as it were with the letter law , or Cains mark , to make him hateful . That as the fig-tree , because it had no fruit , was spoiled of his leaves : so they who have made shipwrack of honesty , shall make shipwrack of credit too : that that which he seemeth to have , should be taken from him . His name shall go with a brand upon it , like Cain the murtherer , Simon the sorcerer , Judas the traytor . Thus Demas had for his title , Demas that imbraced this present world . Thus Esau was called Edom , which signifieth red , to keep his wickedness in remembrance , because he had sold his birth right for a mess of red pottage . And thus an extortioner shall not onely be dishonest and hard-hearted , but known to be so : like a rogue that is burned in the hand , or hath lost his ears ; and he shall not be able to disguise himself so with the soberness of his countenance and smooth tongue , but as though his life were writ in his forehead , whereas he scarse thought he had been known to God , every one shall point at him as he goes in the street . And not seldom , does some of his infamous actions stand upon reeord to posterity : for as Christ promised that Maries good work , should be spoken of to the worlds end ; so he hath caused Judasses evil work , and Achans evil work , and Absaloms evil work , and Jeroboams evil work , to be spoken of to the worlds end too . Yea sin and shame is so inseparable ; and God is so severe in this case , that though a man hath repented him of the sin , yet some blemish sticks to his name , even as a scar still remaineth after the wound is healed . Matthew will ever be called , Matthew the publican , and Rahab , Rahab the harlot ; Mary Magdalen will not longer be mentioned , then the devils which were cast out of her will be mentioned with her ; and the like of others . How carefully then should we avoid those actions which may ever stain us ? But all this he values not , for like that wretched worldling in Horace , he cares not what the people say , so his baggs be full . He drowns the noise of the peoples curses , with the musick of his money ; as the Italians in a great thunder , ringe their bells , & shoot off their Canons . Nor hath pride so great power over him as covetousness : He is not like Simon in Lucian , who having got a little wealth changed his name from Simon to Simonides , for that there were so many beggers of his kin , and set the house on fire wherin he was born , because no body should point at it . Nevertheless , though he prefers gaine before an honest reputation ; yet the word of God informs us , that gain got with an ill name is great loss ; and certainly that man cannot be sparing in any thing that is commendable , who is prodigal of his reputation . But herein lies the difference , gracious and tender hearts are galled with that , which the carnally-minded slight , and make nothing of . Secondly , they are not wise enough to know what a singular blessing it is to have a name spotless , a report unreprovable , and a fame for honesty and goodness , as it fared with Joseph , and Ruth , and David , and Samuel , and Ester , and Solomon , and our Saviour , and Cornelius , and those worthies mentioned in the eleventh to the Hebrews , who all obtained a good report , which proceeds of the Lord , and is bestowed as a great blessing upon such as he will honor , Gen. 39. 21. Zeph. 3. 19 , 20. Act. 10. 22. Rom. 16. 19. Ruth 2. and 3. Chapters ; which makes wise Solomon say , that a good name is better then a good ointment ; and to be chosen above great riches , Prov. 22. 1. I know well , that this miserly muckworm ( this for did pinchgut , the very basest of creatures that look upwards ) does keep up his credit with some base & ignoble persons , some blind Moales like himself , as being able to discern nothing but the barke or dregs of things . For they account of men , as we do of baggs of money , prize them best , that weigh heaviest ; and measure out their love and respect by the Subsidy Book , for onely by their wealth they value themselves , and onely by their wealth ( as Camels by their burthens ) be they valued . If he have goods enough , he both thinks himself , and others think him good enough ; they think he is best that hath most , and repute him most worthy that is most wealthy , and naught is he be needy ; accounting poverty the greatest dishonesty . Yea as if credit and reputation were onely intailed on the rich , credit grows just as fast as wealth here in the City , and in the country , reputation is measured by the Aker ; and the words weigh according to the purse . But others that are able to distinguish between good and evil , know , that either these are fools , or Solomon was not wise . Nor does he think himself more honorable , then wise and good men think him base . And certainly , if such muckworms were as odious to the rest as they are to me , they would appear in the street like Owls in the day time , with whom no honest man would converse . And why should I prefer him before a piece of copper , that prefers a piece of gold before his Maker ? God commanded in the old Law , that whatsoever did go with his breast upon the ground , should be abomination to us : how much more should we abominate the man who is indued with reason and a soul , that hath glued his heart and soul unto a piece of earth ? But of this enough . CHAP. XVII : NInthly , the next is , That as the unmerciful Miser is all for sparing , so his heir shall be all for wasting . He lives poorly and penuriously all his life , that he may dye rich . He walks in a shaddow ( saith the Psalmist ) and disquieteth himself in vain , heaping up riches , not knowing who shall gather them , Psal. 39. 6. As he hath reapt that which another sowed , so another shall thrash that which he hath reaped . He hordes up , not knowing who shall injoy it ; and commonly they injoy it who lay it out as fast . He takes onely the bitter , and leaves the sweet for others , perhaps those that wish him hanged , upon condition they had his means the sooner . Or possible it is he may have children ; which if he have , he loves them so much better then himself , that he will voluntarily be miserable here and hereafter , that they may be happy . He is willing to go in a thred-bare coat , to starve his body , lose his credit , wound his conscience , torment his heart and minde with fears and cares ; yea he can finde in his heart to damne his own soul and go to hell , that he may raise his house , leave his heir a great estate , as thinking his house and habitation shall continue for ever , even from generation to generation and call their lands by his name , as the Psalmist shews , Psalm 49. 11. He is careful to provide his children portions , while he provides no portion of comfort for his own welfare , either here or hereafter . He provides for his childrens bodies , not for their souls , to shew that he begat not their souls but their bodies . He leaves a fair estate for the worser part , nothing for the estate of the better part . He desires to leave his children great rather then good , and is more ambitious to have his sons Lords on earth , then Kings in heaven . But as he that provides not for their temporal estate , is worse then an infidel , 1 Tim. 5. 8. So he that provides not for their eternal estate , is little better then a devil , which yet is the cace of nine parts of the parents throughout the Land . But observe how his children requite him again , and how God requites him in his children ; for commonly they are such , as never give him thanks , nor in the least lament his loss ; perhaps they mourn at his funeral , yet not for that he is dead , but because he died no sooner . Nor is it any rare thing for men to mourn for him dead , whom they would by no means have still to be alive . Yea for the most part , it is but a fashionable sorrow , which the son makes shew of at his fathers death ; as having many a day wisht for that hour . A sorrow in shew onely , like that of Jacobs sons when they had sold their brother Joseph , who profest a great deal of grief for his loss , when inwardly they rejoyced . Have ye not heard of a prodigal young heir ? that incouraged his companions , with come let us drink , revel , throw the house out at windows ; the man in Scarlet will pay for all ; meaning his father who was a Judge , but he adjudged the patrimony from him to one of his yonger sons more obedient ; And good reason he had for it , for to give riches to the ryotous , is all one as to pour precious liquor into a seeve , that will hold no liquid substance ; which occasioned the Rhodians , and Lydians , to enact several laws ; that those sons which followed not their fathers in their vertues , but lived viciously , should be disinherited , and their lands given to the most vertuous of that race , not admiting any impious heir whatsoever , to inherit , as Varro well notes . But it is otherwise in this case , for ( in regard of Gods curse upon this unmerciful Muckworm ) if he have more sons then one , the eldest proves a prodigal , and he inherits . Every mans own experience can tell him , that for the most part a scatterer succeeds a gatherer ; one that wasts vertues faster then riches , and riches faster then any vertues can get them ; one that is as excessive in spending , as the other was in scraping ; for as the father choseth to fill his chests , so the son is given to satisfie his lusts . Nor could the one be more cunning at the rake , then the other will be at the pitchfork . The moneys which were formerly chested like caged birds , will wing it merrily when the young heir sets them flying . And as Cicero speaks , he roituously spends that which the father had wickedly gotten . The one would have all to keep , the other will keep nothing at all ; the former gets and spends not , the latter spends and gets not . Yea the son being as greedy of expence , as the father was in scraping ; he reddeth that with a fork in one year , which was not gathered with a rake in twenty . Yea how oft is that spent upon one Christmas revelling by the son , which was fourty yeers a getting by the Father ? Which Diogenes well considered , for whereas he would ask of a frugal Citizen but a penny , of a Prodigal he would beg a talent , and when the party asked him what he meant , to desire so much of him and so little of others , his answer should be , Quoniam tu habes , illi habebunt ; because thou hast , and they will have . I shall begg of thee but once , thy estate will so soon vanish , of them often , yea give me now a talent , I may live to give thee a groat . And at another time , hearing that the house of a certain Prodigal was offered to sale , he said , I knew well that house was so accustomed to surfeting , and drunkenness , that ere long it would spue out the master . Nay in all likelihood he foresees it himself ; and therefore as he makes short work with his estate , so not long with his life , as knowing , that if he should live long , he must be a begger . As seldom but he shortens his days some way ; for he gives himself to all manner of vice , gluttony and drunkenness , chambering and wantonness , pride , riot , contention , &c. He even banishes civility , and gives himself over to sensuality ; and such a life seldom lasts long . They may rightly be called spend-alls , for they not onely spend all they have , but themselves also ; instead of quenching their thirsts , they drown both their bodies , souls and estates in drink . They will call drawer give us an Ocean , and then leave their wits rather then the wine behinde them . One cryes to his fellow do me reason ; but the drink answers , I will leave thee no reason , no not so much as a beast hath ; for these Nabals cannot abound , but they must be drunk and surfet They have not onely cast off Religion that should make them good men ; but even reason that should make them men ; And saving only on the Sea , they live without all compass ; as a ship on the water , so they on the land reel too and fro , and stagger like a drunken man , Psal. 107. 27. All their felicity is in a Tavern , or brothell house , where harlots and sicophants rifle their estates , and then send them to robbe , or teach them how to cheat or borrow , which is all one , for to pay they never mean , and prodigallity drives them to repair their too great lavishness in one thing , by too great covetousness and injustice in another . The greatest mispenders for the most part , are constrained to be as great misgetters , that they may feed one vice with another . Now as if they had been bred among Bears , they know no other dialect then roaring , swearing and banning . It is the tongue or language of hell they speak ; as men learn before hand the language of that Country whether they mean to travel . By wine and surfetings they pour out their whole estates into their bellies . The father went to the devil one way , and the son will follow him another ; and because he hath chosen the smoother way , he makes the more hast . The father cannot finde in his heart to put a good morsel into his belly , but lives on roots , that his prodigal heir may feed on Phesants ; he drinks water , that his son may drink wine , and that to drunkenness . The one dares not eat an egge , least he should lose a chicken , and goes to hell with whay and carrots , the other follows after with Canary , Partridges , and Potatoes . These are Epicures indeed , placing Paradise in their throats , and heaven in their guts ; their shrine is their Kitchin , their Priest is their Cook , their Altar is their table , and their belly is their God . By wine and surfeiting , they pour out their whole estates into their bellies ; yet nevertheless complain against nature for making their necks so short . Aristippus gave to the value of sixteen shillings for a Patridge ; his clownish neighbor told him , he held it too dear at two pence . Why , quoth Aristippus , I esteem less of a pound , then thou dost of a penny : the same in effect sayes the prodigal son , to his penurious father ; for how else could he so soon bring a noble to nine pence , an inheritance of a thousand pounds per annum , to an annuity of five hundred shillings ? besides , the one obtains a thousand pounds with more ease , then the other did a thousand pence ; and by how much the less he esteems of money , by so much the more noble and better man he esteems himself , and his father the more base ; and hereupon he scorns any calling , and must go apparelled like a Prince . God hath inacted it as a perpetual law , In the sweat of thy face ( beit brow or brain ) shalt thou eat bread , till thou return to the earth , Gen. 3. 19. And for the best Gentleman to despise honest callings ( mental or manual ) is a pride without wit or grace . Even gallant Absalom was a great sheepmaster : the bravery and magnificence of a Courtier , must be built upon the ground of frugality . Besides , exercise is not more wholsome for the body , then it is for the minde and soul ; but this vain glorious Coxcombe is all for sports and pleasure , and seldom ceases hunting after sports ( as Esau for venison ) untill he hath lost the blessing . But he should ( O that he would ) consider , that medicines are no meat to live by . Then for his pride in apparel , you may know that by this ; he is like the Cinamon tree , whose barke is of more worth then his body ; or like the Estridge or Bird of Paradise , whose feathers are more worth then her flesh : Or some Vermine , whose case is better then her carcass . And yet this swells him so , and makes him look as big , as if the river of his blood could not be bancked within his veins ; and shift his attire he must , like the Islanders of Foolianna the ficle ; or that King of Mexico , who was wont to change his cloths four times a day , and never wear them again , imploying his leavings and cast suits , for his continual liberalities and rewards , and who would also have neither pot nor dish , nor any implement in his Citchen , or on his table , be brought twice before him . Indeed he cannot shift himself out of the Mercers books , untill he hath sold the other Lordship ; perhaps a dinner or supper at some Tavern , may cost him ten pounds or more ; for he must pay the whole reckoning , that he may be counted the best man . Yea when the shot comes to be paid , for any man to draw in his company , is a just quarrel ; and use hath made it unpleasant to him not to spend , and yet a bare head in the streets , does him more good , then a meals meat . He hath the Wolfe of vaine glory , and that he feeds untill himself becomes the food . Nor can it be long first , for an excessive and successive impairing , alwayes importeth a final dissolution . Nor hath he ever the wit to think upon sparing , till he comes to the bottom of the purse , resembling Plautus that famous comical Poet , born in Umbria , who having spent all he had on plaiers apparel , was forced for his living , to serve a Baker in turning a handmill . Like an hour-glass turned up , he never leaves running till all be out ; He never looks to the bottom of his patrimony , till it be quite unravelled ; and then ( too late ) complains that the stock of his wealth ran coarse at the fag end . His father had too good an opinion of the world , and he too much disdaines it : onely herein he speeds ( as he thinks ) a little the better , for that those who barked at his father like curs , faune upon him , and lick his hand like spaniels . He bestows upon his inferiors liberal gifts , thinking it good gain to receive for it good words , and your Worship . Thus by the frequent use of substracting pounds out of hundreds , shillings out of pounds , and pence out of shillings , the end of his account proves all Cifers . Ideness is the Coach , that brings , a man to Needam ; prodigality the pasthorse . His father was no mans friend but his own , and he ( sayes the proverb ) is no mans foe else ; be he never so old , he never attaines to the yeers of discretion ; And in case providence do not take him ward , his heirs shall never be sought after . His Vessel hath three leaks , a lascivoious eye , a gaming hand , a deified belly , and to content these , he can neither rule his heart , his tongue , nor his purse . He never proves his own man , till he hath no other , and then perhaps when want , or good counsel , or time hath made him see as much as his father did , at last he sues for a Room in an Almeshouse , that his father built ; else when he feels want ( for till then he never sees it ) he complains of greatness for ingratitude ; that he was not thought of when promotions were a dealing . Yet seeing there is no remedy but patience , when his last Acre lies in his purse , he projects strange things , and builds houses in the aire , having sold those on the ground . Not that he is a man of parts , for he is onely witty to wrong and undoe himself , Ease , saith , Solomon , slayeth the foolish , and the prosperity of fools destroyeth them , Prov. 1. 32. CHAP. XVIII . MAny an one hath his father unfeathered to warm him , but pride , drunkenness , gamming , &c. plucks them away again so fast , that he soon becomes naked and bare . He is like a barren plot of ground , for let him receive never so much seed and manuring , Sun and showers , he remaines ever dry and fruitless , and no marvail , when not onely his leud and vicious courses bring Gods curse upon all he hath or takes in hand ; but when he and what he hath , is also cursed for his fathers sake . For whereas the Holy Ghost saith of the just man , His seed shall be mighty upon earth , his generation shall be blessed , &c. Psal. 112. 2. and many the like , Psal. 103. where God hath promised to bless and reward the children ; yea , the childrens children for their fathers goodness , vers. 17. Isa. 58 , 10 , 11. 12. Psal. 37. 25 , 26 , & 112. 2. to 6. Of which I might give you examples , not a few . The children of Noah were preserved from drowning for their fathers sake , Gen 7. ● . Mephibosheth fares the better for his fathers goodness , the Kenites for Jetbroes , 1 Sam. 15. 6. and that some hundreds of yeers after , their Ancester was dead ; Phineas his seed for his sake , Numb. 25. 11 , 12 , 13. Solomon for his father Davids sake , 2 Sam. 1. 2. Ishmael for Abrahams sake , Gen. ●7 . 20. And all Israel fared the better for Abraham , Isaac , and Jacobs sake , Deut. 4 37. 1 Kings 11. 12. The loving-kindness of the Lord , sayes the Psalmist , indureth for ever , and ever , upon them that fear him , and his righteousness upon childrens children , Psal. 103. 17. Exod. 20. 6. And as God usually blesseth , and rewardeth the children for their fathers goodness , so on the contrary , Exod. 20 5. Eternal payments God uses to require of the persons only , temporary oftentimes of succession ; as we sue the Heirs and Executors of our Debtors . God hath peremtorily told us , that he will visit the iniquity of ungodly parents , upon their children , unto the third and fourth generation , Exod. 20. 5. As for the sin of Haman . his ten sons were hanged , Hester 9. 13 , 14. And so for Sauls sin , his seven sons were likewise hanged , 2 Sam. 21. 6. and thus for Achans sin , all his sons and daughters were stoned to death , and burned with fire by the Commandment of Moses , who was in Gods stead , Iosh. 7. Yea God hath peremtorily threatned , Psal. 109. that the children of a cruel and unmercifully man , shall be Vagabonds and beg their bread , and that none shall extend mercy or favor unto them , ver. 7. to 17. God will make those children beggars , for whose sakes the fathers have made so many beggars ; this is a truth which the father will not beleeve , but as sure as God is just , the Sonne shall feele . As what common and daily experience have we thereof , had men but the wit to observe it ? for hence it is , that riches ill got , shift masters so often . As rare it is , if the wealth of an Oppressor doth last to the fourth generation , seldom to the second ; for commonly in this case , as the father was the first that raised his house , by his extream getting and saving , so the son proves the last , in overthrowing his house , by excessive spending and lavishing ; as Tullius Cicero answered a Prodigal that told him he came of beggerly parents ; for no man when his means is gone , will ever after trust him with a stock to begin the world again ; the case standing with him , as it did with the unjust Steward ▪ who having wasted his masters goods for the time past , could not bee trusted with the like for the time to come ; and whereas hitherto he hath with Esau , rejected the blessing of prosperity , it will be denyed him hereafter , though he should seek it with tears , and which is worse then all , if death find him ( as is much to be feared ) as banquerout of spirituall , a , of worldly goods , it will send him to an eternal 〈◊〉 : for what can wee think of them , that do not only lose crusts & crummes , which our Savior would have carefully gathered up , John 6. 12. but even lavish & wherle away whole patrimonies ; yea , most wickedly spend them in riot , and upon Dice , Drabs , Drunkenness ? Oh the fearful account which these unthrifty Baylifs will one day have to give up , to our great Lord and Master , when he shall call them to a strict reckoning of their talents ! he was condemned that encreased not the sum concredited to him , what then shall become of him that lawlessely and lavishly spends and impaires it ? bringing in such a reckoning as this ; Item , spent upon my lusts , pleasures , and pride , fourty years , and five hundred or ten thousand pounds , &c. let them be in their right sences , they cannot think that God will take this for a good discharge of their Steward-ships , though the devill may and will make them believe , that Christ will quit all scores between him , the father , and them . And thus I have made it plain , that want and beggery is the heir apparent to riot and prodigality , and that he who when he should not , spends too much , shal , when he would not , have too little to spend , a good lesson for young gulls . I have likewise showne , that what the covetous hath basely gotten , is as ill bestowed , and worse imployed , a good item for old Curmudgens to take notice of , that so they may not starve their bodies , and damn their souls , for their sons , to so little purpose . As O that the covetous Moule , who is now digging a house in the earth for his posterity , did but fore-see how his prodigal son will consume what he with so much care and industry hath scraped together ; for should he have leave hereafter to come out of hell for an hour , and see it , hee would curse this his folly , yea , if possible , it would double the pain of his insernall torment , as it fares with Gnipho the Usurer , who ( as Lucian seigneth ) lying in hell , lamenteth his miserable estate , that one Rodochares , an incestuous Prodigal , on earth consumed his goods wastfully , which he by unjust means had scraped together so carefully ; the which seemeth to have some affinity with the word of truth ; why else is Dives being in hell torments , said to lift up his eyes , and to see Abraham a farre off and Lazarus in his bosome , parlying so seriously about his brethren , whom he had left behind him ? Luke 16. 23 , &c. Why else doth our Saviour say , that the wicked shall gnash their teeth for vexation , when they shall see Abraham , & Isaac , & Jacob in the Kingdom of heaven , and themselves thrust out of doors , Luke 13. 28. But that thou mayst the better fore-see , or at lest fore-think what will follow , I will shew thee thy case in sundry other persons . Clodius , son to Esophus the Tragedian , spent marvelous great wealth which his father left him . Epicharmus the Athenian , having a large patrimony left him by his parents , consumed it in six dayes , and all his life time after lived a begger . Apicius , in banqueting , spent great revenues , left him by his parsimonious father , and then because he would not lead a miserable life , hanged himself . Pericles , Callias , and Nicius , by prodigall lavishing and palpable sensuallity , spent in a shorttime very great patrimonies , left them by their parents , and when all their means was gone , they drank each of them a poysoned potion one to another , and dyed in the place . Again , we read that Caligula , in one year of his reign , spent prodigally , sixty seven millions of gold , which Tiberius his Predecessor had gathered together , as Tacitus tells us , and where as John the 22. left behind him , ( as Petrarch reports ) two hundred and fifty tun of gold ; insomuch that an odde fellow made this jest of him , Erat Pontifex maximus si non virtute pecunia tamen maximus . Pope Sixtus Quintus , ( called of Englishmen , a by word , for selling our Kingdom to Philip of Spain , Six Cinque , ) through his intollerable covetousness , left in his Exchequer five millions ; but his successor Gregory the fourteenth , wasted four of them in ten months and less , besides his ordinary revenues , in riot and prodigality ; and many the like which I could tyre you with ; insomuch that the curse of Epimenides is daily fulfilled , which was , that all the treasure whorded up by the covetous , should be wasted by the prodigall ; for , for the most part the Misers meanes lights into the hands of some such ding-thrifty dearth-maker , as out of a laborious Silk-worm , rises a painted Butter-flye . CHAP. XIX . AND so much of the ninth judgement which God usually inflicts upon the merciless Miser . I will adde but one more , nor needs he any more to make him compleatly miserable ; for though the former were wofull enough , yet this last is worse then all the rest , as I shall clearly demonstrate in the ensuing pages . For , Tenthly , doth covetousness reign in a man ? is he bewitcht with the love of money ? is his heart rivited to the earth ? and is he once inslaved to this sin ? if so , there is no probability , hardly any possibility , that ever he should be converted or saved ; nor is it to any more end to admonish him , then to knock at a deaf mans door , or a dead mans grave . Covetousnesse is not more the root of all evil , as the Apostle fitly stiles it , then it is the rot of all good , as is easie to prove ; it is the root of all evil , the mother and metropolis of all sins that can be named ; for there is no sin whatsoever , but it hath sprung from this cursed root , whether it be lying , or swearing , or cursing , or slandering , or Sabbath-breaking , or drunkenness , or adultery , or bawdery ; whether theft , murther , treason , cozening in bargains , breaking of promises , perfideous underminings , contempt of God and all goodness , persecuting the truth , opposing the Gospel , hatred of Gods Messengers , sleighting of his Ordinances , unbelief , idolatry , witch-craft , ante-Cristanism , sacriledge , soul-murther , &c. For whence spring all these , and what else can be named , but from covetousness ? There is no evil that a covetous man will not put in practise , so goods may come of it ; you cannot name the sin , but the Auaritions will swallow it , in the sweet broth of commodity . He that is greedy of gain , will sell the truth , sell his friend , his father , his master , his Prince , his Countrey , his conscience ; yea , with Ahab he will sell himself for money , as I might instance in a world of examples ; yea , daily experience hath taught us , since our Civil Wars , that many to advantage themselves five shillings , will indamage another five hundred pounds ; and to gain five pounds , will indanger the losing of three whole Kingdoms ; yea , when once men are bewitcht with the love of money , as Judas was , a small matter would hire them to sell Christ himself , were he now on the earth to be sold . A resolution to be rich , is the fountain of infinite evils ; yea , Covetousness is the Index , or Epitomy of , or rather a Commentary upon all sin and wickedness . Name but covetousness , and that includes all the rest , as being a sin made up of many such bitter ingredients . All vices rule , where gold reigns , at least that heart which hath once inslaved it self to this sin , may be wrought by Satan to any thing . Justice is the mistress of all vertues , and the truest tryal of a good man , but the covetous heart , is a very mint of fraud , and can readily coyne falsehoods for advantage , upon all occasions . And as it is the root or cause of all evil , so it is the rot or main hinderer of all good ; Covetousness is the grave of all goodness , it eats out the very heart of grace , by eating grace out of the heart , Rom. 1. 29. When Avarice once gets admission into the heart , it turns all grace quite out of doors ; as where salt grows , it makes the ground so barren of all other things , that nothing else will breed therein ; this is the cursed devil that mars all , Covetousness . No such impediment to conversion and salvation as it ; as for instance , Ministers wonder that their Sermons take no better , that among so many arrows none should hit the mark : but God tells us the reason , Ezek. 33. they sit before thee , and hear thy words , but their hearts go after their covetousness , ver. 31. Whence is is , that you may see swearers , drunkards , adulterers , &c. weep at a sermon , where as you never saw the covetous shed a tear , be the Doctrine never so dreadful . Oh this golden devil , this Diana of the Ephesians , doth a world of mischief , it destroyes more souls then all other sins put together , as the Apostle intimates , 1 Tim. 6. 10. Whence it is , that we shall sooner hear of an hundred Malefactors contrition at the gallows , then of one covetous Misers in his bed . The Children of Israel would not beleeve Samuel , that they had sinned in asking a King , before they saw a miracle from Heaven , even thunder and rain in wheat harvest , which was contrary to the nature of that Climate , and then they could confesse it , and repent , 1 Sam. 12. 17 , 18 , 19. But the covetous are in Pharaohes case , whom neither miracles nor judgements could prevail withall , and of whom God speaks to Moses in this manner , See that thou speak all the words , and do all the wonders before Pharaoh , which I have put in thine hand ; but I will harden his heart , and he shall not let the people go , Exod. 7. 1 , 2 , 3 , 4. And certainly , they of all others are the men to whom these ensuing Scriptures are applyable ; Go , and say unto these people , ye shall hear indeed , but you shall not understand , ye shall plainly see and not perceive ; make the heart of this people fat , make their ears heavy , and shut their eys , lest they see with their eys , and hear with their ears , & understand with their hearts , and convert , and he heal them , Isa. 6. 9 , 10. They would none of me , nor hear my voice , so I gave them up unto the hardness of their heart , and they walked in their own counsels , Psa. 81. 11 , 12. Go up unto Gilead , and take balm , O Uirgin daughter of Egypt , in vain shalt thou use many medicines , for thou shalt have none health , Jerem. 46. 11. The precious stone Diacletes , though it have many excellent soverainties in it , yet it loseth them all , if put into a dead mans mouth ; so are all means ineffectuall that are used for the recovery of the covetous , as is well imployed in those words of Abraham , to the rich Glutton , Luk. 16. 29 , 30 , 31. our Saviour expresly affirmeth , that it is easter for a Camel to go through the ey of a needle , then for a rich man ( that is , a covetous rich man ) to enter into the Kingdom of Heaven , Luk. 18. 25. and the Apostle , That no covetous man can look for any inheritance in the Kingdom of Christ , and of God , Eph. 5. 5. 1 Cor. 6. 9 , 10. Such an ones doom is set down , Deut. 17. 12. That man that will do presumptuously , not hearkening unto the Priest that standeth before the Lord to minister there , that man shall dye , saith the Lord . And again , Prov. 29. 1. He that hardeneth his neck when he is reproved , shall suddenly be destroyed , and that without remedy , implying that there is no hope of such a man ; and indeed , he that despiseth Moses law , dyeth without mercy , as the Apostle concludes , Heb. 10. 28. A covetous man , is like a sick patient that cannot spit , whom nothing will cure , or like a crackt Bell , for which there is no other remedy then the fire , or like one that hath the plague tokens , who ( as is conceived ) is past all hope , and for whom all that can be performed , is to say , Lord have mercy upon him , Deut. 17. 12. Pro. 1. Heb. 10. 28. which makes Musculus say , that Divines shall reform this vice , when Phisicians cure the gout , which is incurable . Our Mithologists tell us of many strange metamorphoses , of men turned into beasts , by Circe . Our Poets tell of Licaon , turned into a Wolf , but when a ravenous Oppressor repents , and turns pious and mercifull , there is a Wolf turned into a man , yea , a Devil turned into a Saint ; Whence the Holy Ghost ( speaking of Zacheus , and his conversion ) brings it in with an ecce , behold , as if it were a wonder that Zacheus a covetous man should be converted ; as let me referre it to the experience of the spirituall Reader , Did ye ever know , or hear , of three such covetous extortioners as Zacheus was , that repented and made restitution as he did ? no , for if you should , it were as great and as rare a miracle , as if at this day the Turk , Pope , and K. of Spain , ware at once perswaded to forsake their Idolatry and Superstition . CHAP. XX . AND yet it is no wonder , if we consider the reasons . For , First , the coverous man is an Atheist , one that ( like Davids fool ) sayes in his heart there is no God ; the Mamonist is like Leo the tenth , Hildebrand the Magician , Alexander the sixth , and Julius the second , who were all meer Atheists , who thought whatsoever was said of Christ , Heaven , Hell , the day of judgement , the immortallity of the soul , &c. to be but fables , and meer impostures , dreams , toys , and old wives fables ; and being Atheists that beleeve not a Heaven , Hell , or day of judgement , when every man shall be rewarded according to his deeds , be they good or evil ; what hope is there of their conversion or salvation ? or how should they not preferre temporal things , before coelestial and eternal ? As , what is the reason that there are few rich men that will not rather offend the Divine Majesty , then the Temporal Authority ? and few poor men that resemble not the poor Swedes in their serving of God , who always break the Sabbath , saying , it is only for rich men and Gentlemen , that have means , to keep that day ; yea , that almost all men , rich and poor , are for matter of Religion , like Sir John Kennede , who in chusing of his wife , would have her well born and educated , fair , rich , wise , kind , with the like accomodations , but quite forgot to wish her good and vertous , and was accordingly blest in his choise ; as King James ( who made many such Matches ) used the matter : the main reason of all is , men beleeve not a God , or a day of judgemert . Whence it is , that amongst all the desired priviledges of this life , men commonly leave out holinesse , which sufficiently argues their infidelity , which in these times is much propagated and strengthened ; for the plurality of faiths among many , hath brought a nullity of faith in the most . Worldly minds , mind nothing but worldly things , their busines is thought upon , not God , nor their salvation , for they make that no part of their business ; their business gives them no leave , or leisure , to think of their consciences , nor do they go to Church to serve God , but the State , which they use not as a means to save their souls , but charges . There is no Religion in them but the love of money ; most men have their souls as it were wrapt up in the port-mantua of their sences , and to them all spiritual , coelestial , and eternal things seem incredible , because they are invisible . Machiavil thought all piety and religion , to be nothing but policy , Pharoah imputed mens worshiping of God , to idleness ; They be idle , saith he , therefore they cry , let us go offer sacrifice unto our God , Exod. 5. 8. It is a foolish thing , saith Cato , to hope for life by anothers death ; Seneca jeered the Jews for casting away a seventh part of their time upon a weekly Sabbath ; and of their minds are the most among us , if they would speak out their thoughts . Let the word or Minister tell them , ( that prefer profit before honesty ) that godliness is great gain , as having the promises of this life , and of that which is to come ; yet their conclusion is , they cannot live unless they deceive , they cannot please unless they flatter , they cannot be beleeved unless they swear , as Demetrius thought he should beg , unless he might sell Images , Act. 19. 27. Nothing will sink into their heads , that cannot be seen with their eys , or felt with their fingers : We hate the Turks for selling Christians for slaves , what do we think of those Christians that sell themselves , and how odious are they ? the poorest cheat's soul ( if ever he be saved ) cost Christs precious blood , yet half a crown , yea six pence sometimes , will make him sell it , by forswearing himself . CHAP. XXI . SEcondly , another reason is , if a covetous man do repent , he must restore what he hath wrongfully gotten , which perhaps may amount to half , or it may be three parts of his Estate at a clap : which to him is as hard , and harsh an injunction , as that of God to Abraham , Gen. 22. 2. Sacrifise thy son , thine only son Isaac . Or as that of our Saviours to the young man , Luk. 18. 22. Sell all that ever thou hast , and distribute unto the poor : And is there any hope of his yeelding ? No , Covetousness is idolatry , Eph. 5. 5. Col. 3. 5. And Gold is the covetous mans god , and will he part with his God , a certainty for an uncertainty ? No , a godly man is content to be poor in outward things , because his purchase is all inward ; but nothing except the assurance of heavenly things , can make us willing to part with earthly things ; neither can he contemn this life , that knows not the other , and so long as he keeps the weapon ( evil-gotten goods ) in his wound , and resolves not to pluck it out by restoring ) how is it possible he should be cured ? Besides , as there are no colours so contrary as white and black , no elements so disagreeing as fire and water , so there is nothing so opposit to grace and conversion , as covetousness ; and as nothing so alienates a mans love from his vertuous spouse , as his inordinate affection to a filthy strumpet ; so nothing does so far separate and diminish a mans love to God , and heavenly things , as our inordinate affection to the world and earthly things ; yea , there is an absolute contrariety between the love of God , and the love of money : no servant , saith our Saviour , can serve two masters , for either he shall hate the one , and love the other , or else he shall leane to the one and despise the other , ye cannot serve God and riches , Luk. 16. 13. Here we see , there is an absolute impossibility , and in the fourteenth Chapter and elsewhere , we have examples to confirm it , All those that doted upon purchases , and farms , and oxen , and wives , with one consent made light of it , when they were bid to the Lords Supper , Luk. 14 , 15. to 23. The Gadarenes that so highly prised their hoggs , would not admit Christ within their borders , Luk. 8. Judas that was covetous , and loved money , could not love his Master , and therefore sold him . When Demas began to imbrace this present world , he soon forsook Paul , and his soul-saving Sermons , 2 Tim 4. 10. and how should it be otherwise with these Misers ? for they love and serve Mammon , they put their trust , and place their confidence in their riches ; they make gold their hope , they set their hearts upon it , and do homage thereunto , attributing and ascribing all their successes thereunto ; which is , to deny the God that is above , as we may plainly see , Iob 31. 24 , 28. and as for his love and regard to the Word of God , I will referre it to his own conscience to determine , whether he finds any more taste in it , then in the white of an egge , yea , whether it be not as distastfull to him , as dead beer after a banquet of sweet-meats . Nor is it only distastfull to his palat , for his affections being but a little luke-warm water , it makes his religion even stomack-sick : Let him go to the Assemblies , ( which he does more for fear of the Law , then for love of the Gospel , and more out of custome then conscience , as Cain offered his sacrifice , and so will God accept of it : ) he sits down as it were at Table , but he hath no stomack to eat ; his ears are at Church , but his heart is at home ; and though he hear the Ministers words , yet he resolveth not to do them ; for his heart goes after his covetousnes , as the Lord tells Ezekiel touching his Auditors , Ezek. 33. 30. to 33. And as is his hearing , such is his praying , for that also is to serve his own turn ; he may afford God his voice , but his heart is rooted and rivited to the earth ; They have not cryed unto me , saith God , with their hearts , when they howled upon their beds , and when they assembled themselves , it was but for corn and wine , for they continue to rebell against me , Hosea 7. 14. O that God had but the same place in mens affections , that riches , honours , pleasures , & their friends have ! but that is seldom seen , the more shame , folly , and madness , and the greater and juster their condemnation ; whence that terrible Text in Jeremiah , Chapter 17. Thus saith the Lord , Cursed be the man that trusteth in man , and maketh flesh his arm , and withdraweth his heart from the Lord , vers. 5. And that exhortation , 1 Tim. 6. Charge them that are rich in this world , that they be not high-minded , and that they trust not in uncertain riches , but in the living God , who giveth us abundantly all things to injoy , vers. 17. And well does that man deserve to perish , that so loves the creature , as that he leaves the Creator . CHAP. XXII . FOurthly , another reason , ( were there no other ) why it is so impossible to prevail with the covetous , is , they will never hear any thing that speaks against covetousness , ( and their refusing to hear it , shews them to be such , for flight argues guiltiness always ) Covetous men will never hear Sermons , or read Books that press to good Works , or wherein the necessity of restitution is urged ; neither had Satan any brains , if he should suffer them so to do . A Faulkner ye know , will carry divers Hawks hooded quietly , which he could not do , had they the use of their sight . Such I say , will not vouchsafe to hear reason , lest it should awake their consciences , and convince their judgements ; resembling him that would not have his Physician remove the thirst which he felt in his ague : because he would not lose the pleasure he took in quenching the same with often drinking ; they had rather have their lusts satisfied , then enstinguished . Now we know , that hearing is the only ordinary means of life and salvation ; if then the soul refuse the means of life , it cannot live . If Caesar had not delayed the reading of his Letter , given him by Artemidorus , as he went to the Senate , wherein notice was given him of all the conspiracy of his murtherers ; he might with ease have prevented his death , but his not regarding it , made the same inevitable : which together with the rest of this Chapter , gives me a just and fair occasion ( now I have obtain my purpose ) to acquaint the ingenuous Reader , why I rather call my Book , The prevention of Poverty , and best way to become Rich and Happy , then The arraignment and conviction of Covetousness ; for by this means , many a covetous wretch may out of lucre , be touled one to read it , to the saving of their souls ; who otherwise would never have been acquainted with a thousand part of their wretchedness , and so not capable of amendment . But Fiftly , suppose he should be prevailed withall to hear me , all 's one ; even an ounce of gold with him , will weigh down whatsoever can be aledged from the Word , for though with that rich man , Luk. 10. he may have a good mind to heaven in reversion , yet for all that , he will not hear of parting with his heaven , whereof he hath present possession . He can like Canaan well enough so he may injoy his flesh-pots also , and could love the blessing , but he will not lose his pottage ; and in case he cannot gain by being religious , his care shall be not to loose by it ; and that Religion shall like him best , that is best cheap , and will cost him least ; any Doctrine is welcome to him , but that which beats upon good works : Nor will he stick with the Sages , to fall down and worship Christ , but he cannot abide to present him with his gold ; No , if another will be at the charges to serve God , he will cry out , why is this waste ? as Judas did when Mary bestowed that precious oyntment upon her Saviour , which otherwise might have been sold , and so put into his bag . The love of money , and commings in of gain , is dearer and sweeter to the Muck-worm , then the saving of his soul , what possibility then of his being prevailed withall ? To other sins Satan tempts a man often , but Covetousness is a fine and recovery upon the purchase , then he is sure of him ; as when a Goaler hath locke up his prisoners safe in a Dungeon , he may go play . Covetous men are blinde to all dangers , deaft to all good instructions ; they are besotted with the love of money , as Birds are with their bain ; yea , they resolve against their own conversion . The Scribes and Pharisees , who were covetous , shut their eyes , stopt their ears , and barriocadoed their hearts against all our Saviour did or said ; yea , they scoft at his preaching , Luk. 16. 14. and of all sorts of finners that Christ preached unto , he was never scorned , and mockt , but by them , when he preached against covetousness . Christianum dogma , vertitur in scomma , and what 's the reason but this ? rich worldlings think themselves so much the wiser , as they are the richer . These things considered , no wonder that our Saviour expresly affirmeth , that it is easier for a camell to go through the eye of a needle , then for a rich man ( that is a covetous rich man ) to enter into the Kingdom of Heaven ; as well knowing , that no Physick can be found strong enough to purg out this humor . Well may they gnaw their tongues for sorrow , when they shall be tormented with fire , and boyl with great heat , and blaspheme the God of Heaven for their pains , and for their soars , but repent of their works they will not , as it is Revel. 16. 8. to 12. only others may make some good use of that evil they see in them , at least learn to beware of covetousness . I grant , that to God ( who hath commanded us to use the means ) all things are possible , for he is able , even of stones , to raise up children unto Abraham , Mat. 3. 9. but in respect of ordinary means , it is no more possible for a covetous miserly muck-worm to be converted , then it is for a dead man to be raised . And therefore , though I had rather be a Toade then a Drunkard , yet had I rather be a Drunkard then a covetous Miser , and should somewhat the more hope to go to Heaven , Mat. 21. 31 , 32. CHAP. XXIII . AND so much of the tenth plague which God inflicts upon the miserly muck-worm ; I might give you many more , for almost every thing becomes a deadly snare to such men , even every thing they see or hear of , each thought that comes into their minds , yea the very Word of God , the mercy of God , and the merits of Christ , become their bain , and shall inhanse their damnation ; for as all things shall turn together for the best , to those that love God , so all things shall turn together for the worst , unto them that hate God , as they do , John 15. 24. Rom. 1. 30. But enough hath been faid ( as I suppose ) to make good what I promised , and to prove that the cruell and unmercifull Miser is never the better for his riches , but the worse , and how God bestows these outward blessings upon him , rather in wrath then in love , with the reasons thereof ; but as you have heard what it is , not to be Rich and Happy : so in the next place hear what it is to be so . For to clear mens judgements , and for the further and fuller discharge of what I promised in the beginning , that also is to be discovered , which when I have disparcht , I shall honestly acquaint you , how of poor , melancholy , and miserable , you may become rich , happy , and comfortable ; now as touching the former of these , you are to know : That a competency of earthly things , is indeed and really the best estate in the world , if we had but the wit to know when we are well ; which makes Agur pray , Give me neither poverty nor riches , but feed we with food convenient for me , lest I be full and deny thee , and say , Who is the Lord ? or lest I be poor and steal , and take the name of my God in vain , Pro. 30. 8 , 9. He prayes against riches , as well as poverty , and that which we are to pray against , we may not desire ; and what is it our Saviour teacheth us to pray ? but Give us this day our daily bread , Mat. 6. 11. We are never so happily fed , as when we wait upon God for our daily bread , and are therewith content ; and lest our Saviovrs words should not be enough , he teacheth us this lesson no less by his own practice , then by precept ; for though he was owner of all things in the universe , yet he would have no more then just what he needed , as when he wanted money to pay tribute , he sent for no more then he was to disburse presently , Mattb. 17. 27. he might have commanded twenty pounds as well as twenty pence , but he would not , to shew that we should desire no more then will serve our turn . A competent measure of wealth to retain an honest reputation in the world , so that we neither need to flatter nor borrow , is sufficient : He is rich enough saith Jerom , that lacketh not bread , and high enough in dignity that is not forced to serve . I would saith another , desire neither more nor less then enough , I may as well dye of a surfeit as of hunger . This worlds wealth that men so much desire , May well be likened to a burning fire ; Whereof a little can do little harm But profit much , our bodies well to warm . But take too much , and surely thou shalt burn , So too much wealth , to too much wo does turn . It is a great skill to know what is enough , and greater wisedome to care for no more ; if I have meat , drink , and apparrel , I will learn therewith to be content ; if I had the world full of wealth beside , I could injoy no more then I use , the rest could please me no otherwise then by looking upon , as wise Solomon shews , Eccles. 5. 11. and why can I not thus solace my self while it is anothers ? It was a dainty disposition of one that followed a great Lord , who was often heard to say , I bless God , I have as much in effect as my Lord himself , though I am owner of little or nothing , for I have the use of his Gardens and Galleries to walk in , I hear his Musick with as many ears , I hunt with him in his Parks , eat and drink of the same with him , though a little after , and so of other delights which my Lord enjoys . And indeed , what great difference is there , save in the pride and covetousness of a mans mind ? for my part , ( let me speak it to Gods glory , and out of thankfulness ) I have no share with either of them in these delights ; I enjoy neither curious gardens , nor delicious musick , nor sumputous fare , my body will scarce permit me a cup of strong drink , I do not know that I have been free from getting cold in my head ( more or less ) one whole day this thirty years , my means will not afford me to keep either horse or man , except with the unjust Steward , I should cozen my master , yet I would not change my condition either with him or his Lord , and I doubt not but there are thousands of my mind , as preferring a retired life , spent in conversing with Authors , before all the honors , pleasures , and profits that others enjoy ; This is the gift of God , ( Eccl. 5. 15. to the end , ) and not unmeet to be spoken in the great Congregation , Psal. 35. 18 , and 119. 46. Riches and Poverty are more in the heart then in the hand ; we may be as happy and as warm in Country russet , as in Tissue ; he is wealthy that is contented , and he poor that is not , were he as rich as Croesus , he only is rich and happy , in regard of outward things , who thinks himself so , and only the covetous and uncontented are poor and miserable . The contented man in coveting nothing , enjoyes all things , though he have nothing ; even as Adam was warm , though he had no cloaths . The eys quiet , the thoughts medicine , and the minds Mitridate , is content , it is a sweet sauce to every dish , and adds pleasantness to all we do ; how many miserly muck-worms macerate themselves with perplexing thoughts , carés , and fears of want , when they want nothing but a thankfull heart ? these are miserably poor and unhappy , but it is in opinion onely , for otherwise were they but contented , they might be the richest and happiest men a live , not by adding to , or heaping up goods upon goods , but by diminishing and taking away from their greedy and covetous desire of having more . The shortest cut to riches , is by their contempt ; it is great riches not to desire riches , and he hath most that covets least , sayes Socrates , and also Seneca . CHAP. XXIV . TRue , this so transeends the condition , or indeed , the capacity of a Miser or Muck-worm , that he will count these but words , and meere bravadoes ; but that those lovers of wisedom , were so contented with a little , that they desired no more , their practice did sufficiently prove For when Alexander bad Diogenes ask what he would , his answer was , Stand aside , and let the Sun shine upon me , take not that away which thou art not able to give ; further avouching , that he was richer then himself ; for I , quoth he , desire no more then what I enjoy , wheras thou , O Emperor , canst not content thy self with all the world , but daily hazardest thy life and fortunes , to augment thy Possessions . Now all that this Heathen possest , was a Tub to dwell in , the peoples charity to maintain him , and a Dish to take up water in , the which ( when he saw a boy take up with his hand to drink ) he threw away , saying , I knew not that nature had provided every thing needfull , so little did he desire superfluities . Abdolomenes , a poor Gardiner , refused a great City offered him by Alexander . Fabricius , a noble Roman , refused a great sum of money , sent him by Pirrhus ; albeit , he was so poor , that when he dyed , his daughtets were married at the common charge of the City . Apollonius Tianeas , having divers rich gifts sent him by Vespasian , refused thē , saying , They were for covetous-minded men , and for those that had need of them , which he had not . Socrates being sent for by Archelaus to come to receive store of gold ; sent him word , that a measure of flower was sold in Athens for a peny , and that water cost him nothing . Themistocles finding rich bracelets of Pearl and precious stones lie in his path : bade another take them up , saying , Thou art not Themistocles . Anacreon the Philosopher , having received from Policrates a great reward , of ten thousand Duckets ; soon after repented himself : for he entred into such thoughts , and was so vexed with fear , care and watching for three dayes and three nights ; that he sent it back again , saying , It was not worth the pains , he had already taken about it . Democritus the Philosopher of Abdera , having learned of the Chaldeans Astronomy , and of the Persians Geometry : returned to Athens , where he gave infinite wealth to the City , reserving only a little Garden to himself . Crates , to the end that he might more quietly study Philosophy ; threw his goods into the Sea . Crates the Thebane , delivered a stock of money to a friend of his , upon condition ; that if it should happen his children proved Fools , he should deliver it unto them : but if they became learned , and Philosophers ; then to distribute it to the Common people , because said he , Philosophers have no need of wealth . Which examples I could parallel with many mentioned in the Word , as Jacob , Gen. 28. 20. and Samuel , 1 Sam. 12. 3. and Job Chap. 31. 24 , 28. Moses , Numb. 16. & 15. Jer. 15. & 10. Agar , Prov. 30. 8. Abraham , who would not receive so much as a shoe-latchet of the King of Sodom : Gen. 14. 21 , 22 , 23. David , who refused to have the threshing-floor of Araunah , except he might pay to the full for it ; and whose longing was not after the increase of corn , wine and oil ; but for the light of Gods countenance , Psal. 4. 6. 7. Yea , he more valued Gods Word , then thousands of gold and silver , Psal. 19. 10. and 119. 14 , 127. Elisha refused Naamans rich present of gold and costly garments ; though so freely offered , and so well deserved , 2 Kings 5. 16. Saint Paul in his greatest need , was as well content , as when he had the most plenty : and rather chose to work at his trade , then he would be chargeable to any , Phil. 4. 11. He coveted no mans silver , nor gold , Acts 20. 33. it was only the saving of souls , that he thirsted after , 2 Cor. 12. 14. Zaccheus , when he was once become a Christian , was so far from desiring more , that he was all for dimishing what he had : for he gave one half to the poor , and with the other he made four-fold restitution , Luke 19. 8. And the like might be shewen of all the Apostles , and lastly , of our Saviour Christ . To all which I might adde examples of many in this age , and of that that went before it ; As Sir Thomas Moore , Sir Julius Caesar , The Lord Harrington , Bishop Hooper , Mr. Bradford Martyr , Reverend Mr. Fox that wrote the Book of Martyrs , Master Wheatley , Minister of Banbury , Doctor Taylor ; and others that are yet living : were it fit to name them , that have but a small portion , a poor pittance of these earthly enjoyments ( in comparison of what others have , and are not pleased with all ) even just enough to make even at the years end , living frugally : yet are they so contented , that they desire no more , nor would they change their private and mean condition , with any men alive , be they never so rich , never so great . Nor wouldst thou think it probable , their hearts should deceive them , if thou knewest what offers they have refused . And I doubtnot , but there are many such in the land . Nor can it be thought strange , that Gods children ( whose affections are set upon heavenly things ) should be so content with a little ; that they desire no more ; when we read of one Esau , that could say , I have enough my brother , keep that thou hast to thy self , Gen. 33. 9. Yea , if it fared so with the Heathen , for the love of that wisdome and vertue , which shall have no reward , because they wanted faith and saving knowledge , how much more should Christians ? ( who have a more sure word of promise , then they had , 2 Pet. 1. 19. with Mary make choice of that better part , which shall never be taken from them , Luke 10. 41 , 42. True worldly mindes think , no man can be of any other then their own diet ; and because they finde the respects of self-love , and private profit , so strongly prevail with themselves : they cannot conceive , how these should be capable of a repulse from others . Nature thinks it impossible , to contemn honour and wealth : and because so many souls are thus taken , cannot believe that any would escape . But let carnal hearts know there are those , that can spit the world in the face , and say , Thy gold and silver perish with thee , Acts 8. 20. That had rather be masters of themselves , then of the Indies : and that in comparison of a good conscience , can tread under foot with disdain , the worlds best proffers , like shadows as they are ; and that can do as Balaam said , If Balack would give me his house-full of silver and gold ; I cannot go beyond the commandement of the Lord , Numb. 24. 13. Elisha and Gehazi , looked not with the same eyes upon the Syrian treasure ; but one with the eye of contempt , the other with the eye of admiration and covetous desire . Two men see a Masse together , one is transported with admiration and delight , the other looks upon it with indignation and scorn ; one thinks it heavenly , the other knowes it blasphemy . CHAP. XXV . NOw why are godly Christians so content with a little ? that they desire no more : certainly they could be as rich as the richest , and as wise for earthly things , as they are for heavenly . ( As when Thales was upbraided , that all his wisdome could not make him rich : setting but his minde to it , he saw by study , that there would be a great scarcity of oil , which in the time of plenty he took up upon credit , and when the want came , by his store he became exceeding rich as Laertius relates : ) but they are better pleased with a competency then to trouble themselves to get , or indeed to desire an opulency . The Christians reasons are these . First , they consider , that as a shoe fit is better then one either too big , or too little ; ( for one too big sets the foot awry ; and one too little hindereth the going ) so a mean estate is best . Better is a little with the fear of the Lord , then great treasure and trouble therewith , Prov. 15. 16. A ship of great burthen , and heavy laden , comes with great labour and difficulty , and with much a doe is brought in ; if it want ballast and lading , there is great danger of overturning ; but a light Pinace indifferently freight , comes along swiftly , and is brought to the harbour with much ease . Nor do the godly wise , desire more then they can wield , in which they resemble Aristippus , who when a servant in journeying with him , was tyred red with the weight of the money which he carried ; bid him cast out that which was too heavy and carry the rest : whereas the covetous man is like Arthipertus King of the Lombards ; who flying from Asprandus his enemy , and being to swim over the River Tesino , to save his life , took so much gold with him , that he both drowned it , and himself with it . Secondly , the poor and mean , have a deeper sense of Gods fatherly care and providence , in replenishing them , at all times of need , ( even beyond imagination or expression ) then others have , that know not what it is sometimes to want : whiles wicked mindes have their full scope , they never look up above themselves : but when once God crosseth them in their projects , their want of success , teaches them to give God his own . We should forget at whose cost we live , if we wanted nothing : And doubtless , one bit from the month of the Raven , was more pleasing to Elijah ; then a whole Table full of Ahabs dainties . Nothing is more comfortable to Gods children , then to see the sensible demonstrations of the divine care and providence , as is promised , Prov. 3. 6. In all thy wayes acknowledge him , and he shall direct thy wayes . The godly man wearies not himself with cares & fears , have he but from hand to mouth : ( never so little ) for he knows he lives not at his own cost . He considers what Saint Peter saith , 1 Pet. 5. Cast your care upon the Lord , for he careth for you , verse 7. He remembers what our Saviour saith , Matth. 6. observes the same , and never doubts of the performance ; so he takes no thought for to morrow , what he shall eat , or what he shall drink , or wherewith he shall be clothed : but applauds his own happiness , knowing that he who feedeth the fowls of the Air , and arrayeth the Lillies of the field , will be sure to feed and clothe them that are his sons and houshold servants , Matth. 6. 25 , to the end , Luke 12. 22 , to 33. Levit. 26. 3 , to 14. Phil. 4. 6. 1 Pet. 5. 7. Psal. 55. 22. Besides , as there are intercourses of sleeping and waking , of night and day , of fair weather and foul , of war and peace , of labour and recreation ; that each may set off the other , so God findes it meet , by a sense of want to humble us ; and by supplying our wants to fill us with joy and thankfulness . Ptolomie King of Egypt , going a hunting lost his way , and could get no better fare , then a course brown loaf in a Shepherds house : but this he said seemed sweeter and better to him ; then all the delights that ever he ate or met with before . Content in want , is plenty with an over-plus . The giver of all things knows how to dispence his favours so , as that every one may have cause both of thankfulness and humiliation : whiles there is none that hath all , nor any one but hath some . Thirdly , God in mercy not seldome keeps his children from riches and abundance : lest they should choak and wound them ; for they are snares and thorns , Matth. 13. 22. Indeed riches are a blessing , if we can so possess them ; that they possess not us : There can be no danger , much benefit in abundance , all the good or ill , of wealth or poverty ; is in the minde , in the use . But this is the misery , Plenty of goods , commonly occasions plenty of evils . How many had been good ? had they not been great . Divers have changed their mindes with their means , neither hath God worse servants in the world , then are rich men of the world : if adversity hath slain her thousands , prosperity hath slain her ten thousand . Commonly where is no want , is much wantonness : and as we grow rich in temporals , we grow poor in spirituals . Usually so much the more proud , secure , wanton , scornful , impenitent , &c. by how much the more we are enriched , advanced , and blessed . They spend their days in wealth , therefore they say unto God , Depart from us , for we desire not the knowledge of thy wayes ; and what is the Almighty that we should fear him ? Job 11. 13 , 14 , 15. CHAP. XXVI . FOurthly , men in a middle condition are mostly more merry and contented then others , that surfeit with abundance . Who so melancholy as the rich worldling ? and who more merry then they ? that are poorest . I have read of a rich Land-lord , that envied his poor tenant , because he heard him sing every day at his labour , yet had scarce bread for his family ; while himself wanting nothing , was full of discontent : One advised him to convey cunningly into his Cottage , a bag of money ; he did so , the tenant finding this mass , so great in his imagination , left off his singing , and fell to carking and caring how to increase it . Crescentem sequitur cura pecuniam : The Land-lord fetcheth back his money , the Tenant is as merry as ever he was . Which shews , that there is no riches comparable to a contented minde , as Plutarch is of opinion , That there are poor Kings , and rich Coblers , as wise Solon seemed to insinuate to the King , when he was vaunting of his greatness : For it was Iris a poor beggar , that he told Croesus was the happiest man in his Dominions . And when King Agis requested the Oracle of Apollo to tell him , who was the happiest man in the world ? expecting to hear himself nominated : the answer was Aglaion , who was a poor Gardiner in Arcadia , that at sixty years of age , had never gone from home , but kept himself and his family with their labour , in a fruitful plot or garden , as Livius relates . Pyrrhus opened himself to his friend Cineas , that he first intended a war upon Italy , and what then said Cineas ? then we will attempt Cicile , and what then ? then we may conquer Carthage and Affrica ; and what then said Cineas ? Why , then quoth Pyrrhus , we may rest , and feast , and sacrifice , and make merry with our friends : to which Cineas replied , ( as every servant of God would do in the like case ) and may we not enjoy all this , sweetness now ? and that without all this ado . But natural men are mad men . Yea , were great men , though good men , but asked the question ; their consciences could not but acquaint us , if they would speak out ; that true contentment seldom dwels high , whiles meaner men of humble spirits , enjoy both earth and heaven . However not a few of them have freely acknowledged it , as I have largely related in my second Part of Philarguromastix . Wherefore be pleased , ô God , to give me a contented minde : and then if I have but little in estate , I shall have much in possession . Fiftly , mean ones with their poverty , misery , ignominy , are often saved ; whiles others with their honour , and opulency go to hell . When we are judged , we are chastened of the Lord ; that we may not be condemned with the world , 1 Cor. 11. 32. Riches do so puff up some men , that they even think it a discredit to their great Worships , to worship God . Nothing feeds pride , nor keeps off repentance so much , as prosperous advantage . The Prodigal never thought of his father , till he wanted husks . We serve God , as our servants serve us : of whom many have too good clothes , others too much wages , or are too full fed to do work . As a woman finding that her hen laid her every day an egg ; for all she was very lean , had a conceit , that if she were fat and lusty , she would lay twice a day ; whereupon she fed and cram'd her thoroughly : but in a short space , she became so fat , that contrary to her expectation , she left laying altogether . Who so nourisheth his servant daintily from his childhood ; shall after finde him stubbron , Prov. 29. 21. Sixtly , they fix their affections upon heavenly riches , and not upon the temporary and transitory riches of this world : because in sicknesse , when they stand in the greatest need of all , they will not do them the least good , Your gold will not bribe a disease , your bags will not keep your head from aking , or your joynts from the Gout , a loathing stomach makes no difference between an earthen dish , and one of silver . Riches can no more put off the stone , or asswage grief , or thrust out cares , or purchase grace , or suspend death , or prevent hell , or bribe the Devil ; then a sattin sleeve can heal a broken arm . Indeed the foolish Prior in Melancthon , rolled his hands up and down in a bason full of Angels ; thinking by this means to cure his Gout : but it would not do . Yea , thou that placest thy happinesse , and puttest thy confidence in a little white and red earth ; and dotest so upon the world , tell me ? When the hand of God hath never so little touched thee , what good thy great wealth will do thee ? Therefore , ô vain desires ! and impotent contentments of men , that place their happinesse in these things : will not this your fair Herodias , appear as a stigmatized Gipsie ? Will not all the toil and cost you haue been at to get riches , appear as ridiculous ; as if a countryman should anoint his axle-tree with Amber-greece ? or as if a travaller , should liquour his boots with Balsamum . Yea , your wealth will not only not save you from evils , but help to make you more miserable , and not only here , but hereafter , Psal. 49. 6 , 7 , 8. Why then do you set so high a price upon them ? and so shamefully undervalue the riches of the minde ? which will much mitigate your grief , and increase your comfort , in what condition soever you are . But Seventhly , they little set by the wealth of this world ; because their riches may soon leave them : When with the Spider we have exhausted our very bowels , to contrive a slender web of an uncertain inheritance : one puff of winde and blast blown upon it by the Almighty , carries all away . What sayes Solomon ? Prov. 23. Cease from thy wisdome , wilt thou cast thine eyes upon that , which is nothing ? for riches taketh her to her wings , as an Eagle , and flyeth away , Verse 4 , 5. and Jer. 17. 11. Isaiah 33. 1. Prov. 12. 27. Yea , all riches are uncertain , but those that are evil gotten , are most uncertain : as examples of all ages witnesse . The first of these was verified in Job ; who lived to see himself poor to a Proverb ; and fell from the want of all misery , to the misery of all wants . And Dionysius , who fell from a Tyrant over men , to be a Tutor ever boyes , and so to get his living . And Perses son and heir , who was fain to learn an Occupation , the Black-smiths trade ; to relieve his necessity . And Henry the Fourth that victorious Emperour , who after he had fought two and fifty pitcht Battails ; became a Petitioner , for a Prebendary , to maintain him in his old age . And Geliner , that potent King of the Vandals , was so low brought : that he intreated his friend to send him a harp , a spunge , and a loaf of bread ; an Harp to consort with his misery , a sponge to dry up his tears , and a loaf of bread to satisfie his hunger . Yea , how many have we known in this City ? reputed very rich , yet have broken for thousands . There are innumerable wayes to become , poor ; a fire , a thief , a false servant , suretiship , trusting of bad customers , an unfaithful factor , a Pyrate , an unskilful Pilate , Godwines sands , a cross gale a wind , and many the like , hath brought millions of rich men to poverty . And yet this is the only winde , that blows up the Words bladder . You see little children , what pains they take to rake and scrape snow together , to make a snow-ball : right so it fares with them , that scrape together the treasure of this world , they have but a snow-bal of it , for so soon as the Sun shineth ; and God breatheth upon it , by and by it commeth to nothing . And as riches well gotten are uncertain , so those that are evil gotten , are not seldome lost with shame . As how many of our over-reachers have over-reached themselves so far ? either by perjury , forgery , receiving of stoln goods , or the like : that they have left either their bodies hanging between heaven and earth ; or their ears upon the pillory , and died in prison : so that the safest way , to praise a covetous miser is , when he is dead . But CHAP. XXVII . EIghthly , to this may be added , that if riches should not leave us , and be taken away , as they were from Job ; yet of necessity we must ere long leave and be taken from them ; as the rich man in the Gospel , was from his substance and wealth . Nor do we know now soon , for so soon as a man is born , he hastens as fast to his end , as the Arrow to the mark : each day , is another march towards death ; and that little time of stay is full of misery , and trouble : and therefore it 's fitly called a passage , a shadow , a span , a tale , a vapour , a cloud , a bubble in the water ; It is like a candle in the winde , soon blown out ; like a spark in the water , soon extinguished ; like a thin Air , soon expired ; like a little snow in the sun , soon melted ; It is like a pilgrimage , in which is uncertainty ; a flower , in which is mutability ; a house of clay , in which is misery ; a Weavers shuttle , in which is volubility ; a Shepherds tent , in which is variety ; to a ship on the sea , in which is celerity ; to smoke , which is vanity ; to a thought , whereof we have a thousand in a day ; to a dream , of which we have many in a night ; to vanity , which is nothing in it self ; and to nothing , which hath no being in the world . And which is further considerable , the young may die as soon as the old . Yea , more die in the spring , and summer of their years ; then do live to their autumn or winter : and more before ten , then after threescore . There are graves of all fizes , and likewise sculls in Golgotha , as , sayes the Hebrew proverb . One dies in the bud , another in the bloom , some in the fruit , few like the sheaf , that comes to the barn in a full age . Men may put far from them the evil day ; but they may finde it neerer then they are aware of , Revel. 22. 12. The pitcher goes oft to the water , but at length it comes broken home . The cord breaks at last , with the weakest pull , as the Spanish proverb well noteth . The tree falleth upon the last stroke : yet all the former strokes , help forwards . A whirl-winde with one furious blast , overturneth the greatest and tallest trees ; which for many years have been growing to their perfect strength and greatness : so oftentimes , the thrid of life breaketh , when men think least of death , as it fared with Saint Lukes fool , who promised himself many years , to live in ease , mirth , and jollity ; when he had not one night more to live , Luke 12. 19 , 20. For when like a Jay , he was pruning himself in the boughs : he came tumbling down , with the Arrow in his side . John the 22th . prophesied by the course of the Stars ; that he should live long : but whilest he was vainly vaunting thereof , the Chamber wherein he was , fell down , and bruised him to pieces . His glasse was run , when he thought it but new turned . And the Axe was lifted , to strike him to the ground ; when he never dreamed of the slaughter-house . And whether thy soul shall be taken from thee this night , as it fared with him formerly spoken of ; thou hast no assurance : the very first night , which the rich man intended for his rest , proved his last night . Nor was there any more between Nabals festival , and his funeral , then ten or a dozen dayes , 1 Sam. 25. 38. And could any thing have hired death , to have spared our forefathers ; they would have kept our possessions from us . Neither is this all , for if thou beest wicked , and unmerciful ; thou hast no reason to expect other , then a violent death : for which see , Job 24. 24. Psal. 37. 10 , 11. Job 36. 11 , 12. Psal. 37. 37 , 38 , 39. & 55. 23. Prov. 12. 27. Great trees are long in growing , but are rooted up in an instannt . The Axe is laid to the root , Matth. 3. 10. down it goes , into the fire it must : if it will not serve for fruit , it must for fuel . And what knowest thou ? but God may deal with thee , as Mahomet did by John Justinian of Geneva who having taken Constantinople by his treason , first made him King , according to promise ; and within three dayes after , cut off his head . God may have fatted thee with abundance , on purpose to send thee to the slaughter-house . Nay , why hath God spared thee , so long as he hath ? probably not in love to thee , but for some other end : As perhaps God hath some progeny to come from thee ; As for good Hezekiah to be born , his wicked Father Abaz is forborn . Why did Ammon draw out two years breath ? in Idolatry : but that good Iosia was to be fitted for a King . Many sacrilegious extortioners , Idollaters , &c. Are delivered , or preserved : because God hath some good fruit , to come from their cursed loynes . However , thou canst not look to live many years . The Raven , the Phenix , the Elephant , the Lyon , and the Hart , fulfill their hundred yeares : But man seldome lives to four score , and thou art drawing towards it . Besides the last moneth of the great yeare of the World ; is come upon us ; we are deep in December , And that day of the Lord shall come as a thief in the night , for when thou shalt say peace and safety , then shall come upon thee sudden destruction , as the travel upon a woman with childe , and thou shalt not escape : as the Apostle speaks , 1 Thess. 5. 2 , 3. That nothing is more certain then death , nothing more uncertain then the houre thereof : That this only is sure , that there is nothing sure here below , and that if we were owners of more land , then ever the Devil proffered to Christ ; yet when death shall knock at our door ; no more can be called ours , then the ground we are put into , needs no more proof then experience . See , Psal. 37. 35 , 36. But Ninthly and lastly , a godly mans desires , are fixed upon the riches of the minde ; which being once had , can never be lost . The which Saint Augustine only counted true riches . The wise and godly are of Pythagoras his minde : who being asked why he cared no more for riches ? answered , I despise those riches , which by expending are wasted and lost ; and with sparing , will rust and rot . They are of Stilpons judgment , who used to say ; All that is truly mine , I carry with me . They desire not so much , to lay up treasure for themselvs upon earth ; but to lay up for themselvs in Heaven , as their Lord and Master hath commanded them , Matth. 6. 19 , 20. What saith the Apostle ? Let not covetousness be once named among Saints , Ephes. 5. 3. As if that world , which many prefer before Heaven ; were not worth talking of . All worldly things are but lent us , our houses of stone wherein our bodies dwell , our houses of clay wherein our souls dwell , are but lent us : honours ; pleasures , treasures , money , maintenance , wives , children , friends , &c. but lent us : we may say of them all , as he said of the Ax-head when it fell into the water ; 2 Kings 6. 5. Alass ; they are but borrowed . Only spiritual graces are given ; of those things there is only a true donation , whereof there is a true possession : worldly things are but as a Tabernacle ; a moveable ; heaven is a mansion . Now put all these together , and they will sufficiently shew ; that he is a fool or a mad man ; that prefers not spiritual riches , ( which are subject to none of these casualties ) before temporal and transitory . And so at lenght I have shewn you what it is not , and what it is to be rich . And I hope convinced the worldling , that the richest are not alwayes the happiest : Yea ; that they are the most miserable ; who swim in wealth , wanting grace and Gods blessing upon what they do possesse : while that man is incomparably happy ; to whom God in his love and favour , giveth only a competency of earthly things , and the blessing of contentation withall ; so as to be thankful for the same , and desire no more . I will now in discharge of my promise acquaint you ; how of poor ; melancholy and miserable ; you may become rich , happy , and cheerful . CHAP. XXVIII . THe which I shal do from the Word of God . Nor need it seem strāge , that for the improving of mens outward estates , I prescribe them rules and directions from thence : For would we be instructed in any necessary truth , whether it be Theological , concerning God , Ecclesiastical , The Church , Political , The Common-wealth , Moral , Our neighbours and friends , Oeconomical , Our private families , Monastical , Our selves . Or be it touching Our Temporal estate . Civil Spiritual Eternal Souls , Bodies , Names , Estates , Posterities . We need but have recourse to the written Word . For that alone is a magazine of all needful provision , a store-house of all good instructions . And let a man study Machiavel , and all the Machiavilians , and Statepoliticians that ever wrote ; he can add nothing , or nothing of worth to what may be collected thence , touching this subject . Wherefore , if any of poor would become rich , let him use the means which tend thereunto ; observe and follow those Rules and Directions , which God hath prescribed and appointed in his Word , which are principally siae ; For as the Throne of Solomon was mounted unto by six stairs : so is this Palace of Plenty and Riches ascended unto , by six steps set upon this ground already laid . For I find in the Word , six infallible wayes to become rich ; or six sorts of men , whom God hath promised to bless with riches , and all outward prosperity . That is to say , 1 The Godly , 2 The Liberal , 3 The Thankful , 4 The Humble , 5 The Industrious , 6 The Frugal . These of all other men in the world , are sure never to want . And these are the main heads , unto which I will draw all , I shall say upon this Partition , or Division . CHAP. XXIX . FIrst , if any of poor would become rich , let him become religious : for Godliness hath the promises of this life , as well as of the life to come , 1 Tim. 4. 8. Yea , all temporall blessings that can be named , are promised to the godly , and their seed ; and to them only as both the Old and New Testament does plainly and plentifully prove . As for instance in Deuteronomy the 28th . God hath promised ; that if we will hearken diligently unto his voice , observe and do all his Commandements , and walk in his wayes , we shall be blessed in the city , aand blessed in the field , blessed in our going forth , and in our comming home , blessed in the fruit of our bodies , and in the fruit of our ground , and in the fruit of our cattel , the increase of our kine , and the flocks of our sheep . That he will bless us in our store-houses , and in all that we set our hands unto ; and make us plentiful in all good things : and that we shall have wherewith to lend unto many , and not borrow , Verse 1 , to 15th . and Chap. 7. 11 , to 19th . To which may be added many the like places ; As , Blessed is the man that feareth the Lord , and delighteth greatly in his commandements : wealth and riches shall be in his house , Psal. 112. Verse 1 , to 4th . Wait on the Lord , and keep his way , and he will exalt thee to inherit the land , Psal. 37. 34. The Lord will with-hold no good thing from them that walk uprightly , Psal. 84. 11. Delight thy self in the Lord , and he shall give thee thine hearts desire , &c. Psal. 37. 3 , to 7. Fear ye the Lord , ye his Saints : for nothing wanteth to them that fear him . The Lions do lack , and suffer hunger , but they that seek the Lord , shall want nothing that is good , Psal. 34. 9 , 10. Whatsoever we ask , we receive of him : because we keep his commandements , and do those things which are pleasing in his sight , 1 John 3. 12. What rare and precious promises are these ? to which I might add very many of like nature . All which David had the experience of , who tels us that he greatly rejoyced in the strength and salvation of the Lord , and the Lord gave him his hearts desire , and did not with-hold the request of his lips : Yea , he prevented him with the blessings of goodness , and set a crown of gold upon his head , Psal. 21. 1 , 2 , 3 , 4. And the like of Abraham , and Lot , and Job , and Solomon . Let us first seek the Kingdom of God , and his righteousness , and all other things shall be ministred unto us , or come in as it were upon the bargain , as our Saviour hath assured us , Matth. 6. 33. Talis est ille qui in Christo credit , die qua credidit , qualis ille qui universam legem implevit ; saith Hierom , We have a livery and seisin , of all the precious promises , both in the Law and Gospel , in the first moment of our faith . Yea , even an earnest , and partly a possession of Heaven it self : Ephes. 2. 6. Neither are these promises made only to the obedient themselves : but riches , and all earthly blessings are entailed upon their seed also , Psal. 112. His seed shall be mighty upon earth , the generation of the righteous shall be blessed , Verse 2 , 3. Nor is riches , and outward prosperity promised to the godly , and their seed as others usually enjoy them , that is , single and barely , but they have a promise of them , with a supply and addition of all other good things , that may make them every way happy , as that their prosperity shall be durable and lasting . That with riches they shall have credit , honour , and promotion with long life added . That they shall be happy and prosper in all they have or do : as having God their Protector , who with mercy is said to compass them about on every side , Psal. 32. 10. That they shall be freed from all fears and dangers , and obtein victory over all their enemies ; together with death , hell , and the devil . That they shall be freed from the Law , and likewise from sin , and the penalty thereof . That they shall have peace external , internal , eternal . And joy , even the joy of the holy Ghost : which is both glorious , and unspeakable . That they shall not only persevere , but also grow in grace , and true wisdom . That all things whatsoever , shall make for their good . That both their persons and performances shall be good and acceptable ; which before were wicked and abominable . That by the prayer of faith , they shall obtein of God , whatsoever they shall ask in Christs Name , and according to his Word . And in fine , all other good things , that can be named ; whether temporal , spiritual , or eternal : are by the promise of God entailed , upon them that love him , and keep his commandements , and upon their seed , as I could plentifully and most easily prove , were it pertinent to the matter in hand . Nor is all this , that God hath promised to those that serve him , so great a matter comparatively ; as that we need wonder at it , or once question the same : For If he spared not his own Son , but delivered him to death for us ; how shall he not with him freely , give us all things also ? Rom. 8. 31 , 32. It is the Apostles argument . Great , yea , too great things are they for us to receive ; but not too great , for the great and good God of Heaven and earth to give : all the fear is on our part , whether we be such to whom the promise is made . For all Gods promises are conditional . And though of these outward good things , he hath promised abundance : yet it is upon the condition of faith and obedience : as appears by all the fore-mentioned places ; so that if we be not wanting in our duty , and obedience to God ; God will not be wanting in any good thing to us : Nor can we look that God should make good his promises , if we make them void , by not observing the condition , as that we may do by our distrusting him . If we will not dare to trust God upon his promise so confidently as we would a friend , or some great man that is able and honest . Besides , the Lord hath promised , that there shall be no want to them that fear him ; and that no good thing will he with-hold , from them that walk uprightly , Psal. 34. 9. & 84. 11. Where observe two things , there shall be no want to such , and such shall want no good thing : so that he must be such an one , to whom the promise is made ; and he must also be sure , that it is good for him , which is promised . But oftentimes it is not good , for a man to abound with earthly blessings : as strong drinke is not good for weake brains . Yea , if any thing be wanting to a good man , he may be sure it is not good for him : and then better that he doth want it , then that he did enjoy it , and what wise man will complain of the want of that , which if he had , would prove more hurtful then gainful to him ? as a sword to a mad man , a knife to a childe , drinke to them that have a Fever , or the Dropsie . No good thing will God with-hold , &c. and therefore not wants themselves , which to many are also good , yea , very good things , as I could reckon up many : want sanctified , is a notable means to bring to repentance , to work in us amendment of life , it stirs up to prayer , it weans from the love of the world , it keeps us always prepared for the spiritual combate , discovers whether we be true believers or hypocrites , prevents greater evils of sin and punishment to come ; It makes us humble , conformable to Christ our head , increaseth our faith , our joy and thankfulnesse , our spiritual wisdom , and likewise our patience , as I have largely shewen in The Benefit of Affliction . To coonclude , All good things were created for the good , and therefore are they called goods ; because the good God created them for good men to do good withal . Therefore as Jacob got the blessing , so he gat the inheritance also : to shew that as the faithful have the inward blessing , so they have the outward blessing too ; when they will do them good , and cause them to do good . Yea , in this case , even as the sheaffs fell before Ruth : so riches shall fall in our way , as they did to Abraham , and Lot , and Jacob , and Job , and Joseph , upon whom riches were cast they knew not how ; but as if God had onely said , Be rich ; and they were rich straight . But that this is the true and only way to wealth and happiness , needs no more proof then that which is recorded of Solomon 1 Kings 3. 2 Chron. 1. where the Lord appearing to him in a dream , said , Ask what I shall give thee . And he asking only an understanding heart , to discern between good and evil ; that he might the better discharge that great place , whereunto God had called him ; wherein Gods glory , and the peoples good , was his principal aime and end : Heare what the Lords answer is , Because this was in thine heart , and thou hast not asked riches , wealth or honour , nor the life of thine enemies , neither yet hast asked long life , but hast asked wisdom and knowledge for thy self , that thou mightest judge my people , over whom I have made thee King : Wisdom and knowledge is granted unto thee ; and I will give thee riches , & wealth and honour , such as none of the Kings have had that have been before thee , neither shall there any after thee have the like , &c. Yea , he was so surpassing rich , that he gave silver in Jerusalem as stones , and gave Cedars as the wilde fig-trees that grow abundantly in the plain , 1. King. 10. 27. 2 Chron. 1. 7 , to 13 , 14 , 15. Lo , the true way to Wealth , honour , and happiness , is ; to desire grace , that we may glorifie God , and do good : for cleering whereof , I 'le give you a similitude , A man spies a fair apple on a tree , hath a longing desire to it ; whereupon he falls a shaking the tree with all his might : at length it not only comes down , but many other come down to him together with it . And so much to prove , that the way to become rich , is first to become godly . If any shall ask why the godly are not alwayes , nor oft rich , notwithstanding these promises ? I answer , that God not seldom withholds these outward blessings , from his own people in great love , only affording them all things that they have need of . Our heavenly Father , who knows us better then we know our selves , and what is good and fit for us , ( even as the Nurse knows better then the childe , and the Physician better then the Patient ; ) knows too well , how apt we are to abuse these his mercies ; and that we cannot abound with earthly blessings , but we grow proud and surfeit of them : as we see Solomon himself did , who was the wisest ( next to Adam in his innocency ) that ever lived : and likewise how happy it is for them , to be kept short . And when the All-wise God does fore-see , that men will serve him as the Prodigal son served his father : who only prayed untill he had got his patrimony , and then forsook him , and spent the same in riot to the givers dishonour ; even as the cloud that is lifted up , and advanced by the Sun obscures the Sun . In this case he either denies them riches in mercy , as he denied Saint Paul in his suit , 2 Cor. 12. 8 , 9. And our Saviour himself , Matth. 26. 39. Or grants them their riches in wrath , Hosea 13. 11. Psal. 106. 15. of which I have largely spoken in the foregoing pages , where I have declared how miserable they are , who swim in wealth , wanting grace , and Gods blessing upon what they do possesse . This is the first and main step to riches , and the next is like unto it , viz. bounty and liberality to the poor members of Jesus Christ . For , CHAP. XXX . SEcondly , He that would be a rich man , let him be a merciful man , and do good with what God hath already given him , be it never so little . for there is not a more sure and infallible way , to increase and multiply a mans outward estate , then in being charitable to the poor , if we will believe Gods Word . As what saith our Saviour ? Give and it shall be given unto you , good measure , pressed down , and shaken together , and running over shall men give into your bosome , Luke 6. 38. Matth. 7. 2. Mark 4. 24. In which regard , it may be truly said : Eleëmosyna non est divitiarum dispendium , sed ditescendi potius compendium quaestusque omnium uberrimus . And to this accords that place in the Proverbs , There is that scattereth , and is more increased : but he that spareth more then is right , shall surely come to poverty , Proverbs 11. 24. The liberal person shall have plenty , and he that watereth , shall also have rain , Verse 25. And the like in the Psalms , Wealth and riches shall be in the house of him , that hath compassion of , and giveth to the poor , Psal. 112. 3 , to 10. See here how bounty is the best and surest way to plenty . But notable to this purpose is that , Prov. 28. 27. He that giveth to the poor , shall not lack . A rare and incomparable priviledge never to want . And yet this is a bargain of Gods own making . Plenty shall furnish the table , where Charity takes away , and gives to the poor . He hath sparsed abroad , ( sayes the Psalmist ) and given to the poor , his benevolence remaineth for ever , Psal. 112. 9. He hath alwayes to give , that hath a free and bountiful heart to give , sayes Saint Bernard . And of this the Prophet Isaiah does assure us , The liberal man ( sayes he ) deviseth liberal things ; and by liberality he shall stand , Isaiah 32. 8. A man would think , he should rather fall by being so liberal & bountiful : but this is the right course to thrive , and hold out . Nor was it ever known , that God suffered a merciful and bountiful man to want ; ordering his affairs with discretion , Psal. 112. 5. But you have not heard a tithe of these promises : for the Scriptures no lesse abound in them , then silver did in the dayes of Solomon : of which only a few more , for I had rather press you with weight , then oppresse you with number of arguments . What saith the Wiseman ? Prov. 3. Honour the Lord with thy substance , and with the first-fruits of all thine increase : so shall thy barns be filled with abundance , and thy presses shall burst with new wine , Verse 9 , 10. In which regard , whhat is this way expended , may be likened to gold the best of metals : of which experience teacheth , that the third part of a grain , will gild a wyre of 134 foot long ; Or rather to those loaves and fishes in the Gospel : for as they did increase and multiply , even while they were distributing : so do our riches ( and indeed all other gifts . ) Even out of that which the hand reacheth to the mouth , it self is nourished . And thus you see , that ( if either Old or New Testament be true ) not getting , but giving is the true and ready way to abundance . That to give in this case , is the way to have ; that parsimony , is no good husbandry : & that we are the richer for disbursing . Which makes Chrysostome say , that the gainfullest Art is Almsgiving . And hence it is , that the Scripture compares Almsgiving , to sowing of seed , 2 Cor. 9. 6. he that soweth sparingly , shall reap sparingly : but he that soweth bountifully , shall also reap bountifully . The Apostle compares giving to sowing , to note unto us the great gain , and advantage that commeth thereby , for who knoweth not what gain a good husbandman , hath by his sowing ? He casteth his seed into the ground , and only forbeareth it a few moneths , and when the season comes , he reaps a harvest of thirty , fourty or an hundred for one increase . And the like of lending or putting money to interest : to which the Scriptures also compare it , Prov. 19. Psal. 37. He who hath pitty on the poor , lendeth unto the Lord : and that which he hath given , will he repay him again , Prov. 19. 17. The Lord is content , to acknowledge himself the charitable mans debtor . Yea , by our liberality to the poor , our most gracious Redeemer , acknowledgeth himself gratified and ingaged ; as himself does most fteely and fully acknowledge , Matth. 25. I was an hungry and ye gave me meat , &c. And for as much as ye have done it unto the least of these my brethren ye have done it unto me , Verse 35 , 36 , 40. The poor mans hand , is Christs Treasury or Bank ; as one fitly calls it , and by putting thereinto , a man becomes a Creditor to his Saviour . Neither will he pay or recompence us , as we do our creditors . For as Augustine well notes ; what we receive , by way of return , is not ten for an hundred , or an hundred for ten , but an hundred for one , yea , a thousand thousand for one ; an hundred for one here in this world , and in the world to come life everlasting , together with a Kingdom , even an immortal , eternal Kingdom of glory and happinesse in heaven , which is not to be valued with ten thousand worlds . Ann why all this ? but in recompence of feeding , clothing and visiting his poor brethren , and members , when they were destitute . Where note but the incomparable , and infinite difference , between the receit and the return : as , ô the unmeasurable measure of our Saviours bounty ! And how happy is that man , that may become a creditor to his Saviour ! heaven and earth shall be empty , before he shall want a royal payment . Wherefore hearke n to this , all you self-lovers , that are only for your own ends : Do you indeed love your selves ? and your souls ? would you be rich indeed , and that both here and hereafter ? then be charitable to the poor , even to the utmost of your ability : for this giving is not only an act of charity , but also of Christian policie : since we shall not only receive our own again , but the same also with great increase : for as it fared with the widow of Sarepta . whose handfull of meal and cruse of oil with which she relieved the Prophet ; the more she spent , the more it increased , and the more she had ; so shall this precious oil , bestowed on the poor for Christs sake , be returned upon our heads in great measure , as some that I could name can say , out of admirable experience , and others should finde , would they but so far forth believe the Lord , as to try him : Which makes Saint Augustine say , That the charitable man is the greatest usurer in the world . I know this is such a paradox to misers , and men of the world ; that nothing seems to them more absurd and ridiculous : what ? perswade them that giving away their goods , is the way to increase them ? You must make me a fool ( will such an one say ) before I can believe it , and therein he speaks truer then he is aware of : for these are the very words of St. Paul ; He that will be wise , let him become a fool that he may be wise , 1 Cor. 3. 18. The wisdom of God is foolishness with the world : and so is the wisdom of the world foolishness with God , 1 Cor. 2. 14. & 3. 19. To carnal reason it is as unlikely a thing , as that which Elisha told to the King of Israel , 2 Kings 7. that whereas the Famine was so great in Samaria one day that mothers aet their own children : yet the next day there should be such plenty , that a measure of fine flower should be sold for a sheckle , and two measures of barley for a sheckle . As improbable , as that Abraham should have a son , being almost an hundred years old ; and Sarah past child-bearing . As impossible , as that Lazarus should again live , after he was stark dead , buried , and stanke again . Yet as unlikely , improbable , and impossible as they seemed to be : yet they came to pass , and God did not break his promise , nor disappoint the hopes of such as had the wit , and grace to confide in him : no more will he in this case , which is by far the easier to be performed . And what though carnall mindes ( like that Noble-man , who was trodden to death in the gate of Samaria , for his incredulity ) will not believe , yet truth is truth , as well when it is not acknowledged , as when it is . And I wish men would take heed of unbelief and giving God the lie : for , as there is nothing he so abhors , as that his own houshold servants should not dare to trust him , as we may see in that example of the Noble man , 2 Kings 7. 17 , 24. & likewise in those Israelites , Psal. 78. when they said , Can God furnish a table in the Wilderness ? He smote the Rock that the waters gushed out , and the streams overflowed ; but can be give bread also ? Can he provide flesh for his people ? Yes , he could and did it , to their small comfort that made the exception . For because they believed not in God , and trusted not in his salvation , the fire of the Lord burnt among them , and consumed them . He gave them flesh , even quailes in his wrath , until they were choaked , Psal. 78. 10 , to 38. and , Numb. 11. 33 , 34. But admit God should not answer thy greedy desire , in multiplying thy estate : yet if he do that which is better for thee , viz. give thee a competency together with a more contented minde then now thou hast , or ever wouldst have , wert thou as rich as Crassus : would it be ever the worse , or hadst thou any cause to complain ? no , but greatly to rejoyce , as I have shewn in the foregoing part . Wherefore trust God with Abraham , who above hope believed under hope , Rom. 4. 18 , to 22. For Faith is to God , as Bathsheba was to Solomon , so in favour , that the King will deny her nothing that good is . This is the second means , which God hath appointed for the improvement of our outward estates : or the second step to riches and all outward prosperity , viz. bounty and liberality to the poor . CHAP. XXXI . THe third and fourth are thankfulness , and humility ; which are no way inferiour to the former . Thankfulness and humility are the only means to enrich us with Gods blessings : but pride and unthankfulness , is the only way to make God withdraw , and take from us both himself , and his blessings . Because the King of Assyria said , By the power of mine arme have I done it , and by my wisdom , for I am prudent : therefore , saith the Lord , I have removed the borders of the people , and have spoiled their treasures , and have pulled down the Inhabitants like a valiant man , Isay 10. 13. AEsops Crow not content with her own likenesse , borrowed a feather of every bird ; and she became so proud , that she scorned them all : which the birds observing , they came and pluckt each one their feather back , and so left her naked : even so does God deal with all proud and ingrateful persons . There is nothing more pleasing to God , nor profitable to us ; both for the procuring of the good we want , or continuing the good we have ; then humility and thankfulness : Yea , to the humble and thankful soul , nothing shall be wanting . God will sowe there , and there only , plenty of his blessings ; where he is sure to reap plenty of thanks and service : but who will sowe those barren sands , where they are sure not only to be without all hope of a good harvest , but are sure to lose both their seed and labour . Yet fools as we are , we forfeit many of Gods favours , for not paying that easie quit-rent of thankfulness . Ingratitude forfeits mercies , as Merchants do all to the King , by not paying of custome . Because Pharaoh saith , The River is mine own , therefore God saith , I will dry up the River , Ezek. 29. 3 , to 13. Isaiah 19. 5 , 6. Deut. 11. 9 , 10. Tamberlain having overcome Bajazet , he asked him whether he had ever given God thanks , for making him so great an Emperour ? he confest ingenuously , he had never thought of it ; to whom Tamberlain replyed , that it was no marvel so ingrateful a man , should be made such a spectacle of misery . When the people sought themselves only , and how to have their houses ceiled and sumptuous , neglecting the house of God and his honour , thus it fared with them : Ye have sowen much , and have reaped little ; and he that earneth wages , carneth wages to put it into a bag with holes . Ye looked for much , and lo it came to little : and when ye brought it home , I did blow upon it . I called for a drought upon the land , and upon all that it bringeth forth ; and upon all the labour of the hands , &c. Again , when they sought Gods glory , and were thankful , mark the difference : even from this very day will I bless you , saith God , Hag. 1. 4. to 12 & 2 , 18 , 19. He that is unthankful for a little , is worthy of nothing : whereas thanks for one good turn , is the best introduction to another . Holy David was a man after Gods own heart , and therefore he ever mixeth with his prayers praises . Bless the Lord , ô my soul , sayes he , and forget not all his benefits , Psal. 103. 2. And being of a publick spirit , he discovers the secrets of this skill , as when he saith , Let the people praise thee , ô God , let all the people praise thee : then shall the earth bring forth her increase , and God , even our God , shall give us his blessing , Psal. 67. 5 , 6 , 7. Wherefore be not like the Swine , that feeds upon the Acorns , without ever looking to the Oake ; from whence they fall . Or the Horse , that drinks of the Brook , and never thinks of the Spring . Yea , since God is the fountain , from which all our enjoyments flow ; let this be our continual determination : He hath given us all the grace , good , and happiness we have ; and we will give him all the possible thanks , and honour we can . Yea , teach us , ô Lord , to receive the benefit of thy merciful favour , and to return thee the thanks , and the glory . And the like of Humility , Blessed are the meek ( saith our Saviour ) for they shall inherit the earth , Matth. 5. 5. The reward of humility , and the fear of God , is riches , and honour , and life , Prov. 22 , 4. If there be a hollow in a valley lower then another , thither the waters gather ; And the more lowly we are in our own eyes , the more lovely we are in Gods : the more despicable in our selves , the more acceptable in him , as is seen in the example of the Publican , Luke 18. 13 , 14. And the Prodigal , Luke 15. 18 , 19 , &c. Nor can any thing make us more acceptable to God , then the conscience of our own unworthiness : when with Jacob we can say , O Lord , I am not worthy of the least of all the mercies , which thou hast shewed unto thy servant : For with my staff I passed over this Jordane , and now I am become two bands , Gen. 32. 10. When with the Publican we can confesse , I am not worthy to lift up mine eyes to heaven , Luke 18. 13 , 14. And with the Prodigal , I am not worthy to be called thy son , Luke 15. And with the Centurion , I am not worthy thou shouldest come under my roof , Luke 7. 6. And with John Baptist , and Saint Paul , the like , I am not worthy , I am not worthy . This is the way to obtein what we would have at the hands of God : who resisteth the proud , but giveth grace to the humble , Jam. 4. 6 , 10. Prov. 29. 23. & 15. 33. & 18. 12. Unto him will I look , saith the Lord , even to him that is poor , and of a contrite spirit ; and that trembleth at my words , Isaiah 57. 15. He hath filled the hungry with good things , but the rich he hath sent empty away , Luke 1. 52 , 53. So that if thou expectest to have God bless and prosper thee , then beware thou forgettest not , at whose cost thou livest : Beware , lest when thou hast eaten and art full , and when thy herds and thy flocks multiply , and thy silver , and thy gold is increased , and all that thou hast is inlarged ; thine heart be lifted up , and thou forget the Lord thy God ; and thou say in thine heart , My power , and the might of mine hand hath got me this wealth : but on the contrary , Remember that it is the Lord thy God , that hath given thee power to get wealth , and that it is only his blessing that makes rich . This is Gods own counsel set home with a very strict charge to all that have not a minde to perish , Deut. 28. 10 , to 20. Many are the examples I might give you , of such as have been undone by their pride . While Saul was little in his own eyes , God made him head over the twelve Tribes of Israel , and gave him abundance ; but when out of his greatness , he abused his place and gifts , God took them all away again . And so it had like to have fared with Hezekiah , when he but began to be puffed up with the wealth , and precious things that God had given him , 2 Kings 20. 12 , to 19. But most remarkable is the example of Nebuchadnezzar ; who when he ascribed all to himself , saying , Is not this great Babel which I have built , with the might of my power , and for the glory of my majesty ? was presently deprived of his Kingdom , and all that he had , and sent to graze with the beasts : but when he was humbled to the very ground , acknowledged the Author , and ascribed all to the God of heaven , he had his Kingdom , and all else restored unto him , Dan. 4. The way to obtein any benefit , is to acknowledge the Authour , and devote it in our hearts to the glory of that God , of whom we receive all : For by this means shall God both pleasure his servants , and honour himself . And indeed , that he may be honoured by our wisdom , riches , graces ; is the only end , for which he gives us to be wise , rich , gracious . And who hath more interest in the grape , then he that planted the Vine ? Who more right to the crop , then he that oweth the ground , and soweth the seed ? Therefore , Let not the wise man glory in his wisdom , nor the strong man in his strength , nor the rich man in his riches , Jer. 9. 23. For we have not only received our talents from God , but the improvement also is his meer bounty . Of him , and through him , and for him , are all things : to whom be glory , for ever , Amen . Rom. 11. 35 , 36. And so much of the fourth means to grow rich . CHAP. XXXII . FIfthly , the next means , which God in his Word hath appointed to this end , is labour and industry in some lawful calling : for it is the beating of the brain , or the sweating of the brow , not the bare talk of the lips , or desire of the heart , that makes rich , according to the common Proverb , Wishers and woulders are seldom or never good housholders . The idle person , sayes Solomon , shall be clothed with rags : and the sluggards poverty cometh upon him , as an armed man ; but the hand of the diligent maketh rich , Prov. 10. 4. & 12 , 27. The Greeks have a saying , That plentifulness follows painfulness , and that all things are made servants to care , and industry . Caius Furius , by his painful dexterity , and unwearied labour , got more means out of one small field , then his neigbours out of many great ones : whereupon he was accused to the Magistrate , as if by witchcraft , he had conveyed the corn of other mens ground , into his own ; but he came with all his goodly rustical instruments , with his strong and lusty daughter , and his well fed Oxen , and spake thus to the Judges : See , my Lords , these be my witchcrafts and sorceries ; but I cannot shew you my watchings and sweatings ; which being done and spoken , he was presently absolved by the sentence of all . Whence the Apostle exhorts the Ephesians , to labour in their several callings , if they would have sufficient for themselves , and wherewith to help others . And this makes Solomon , in praising the vertuous woman for her bounty , note that she works willingly with her hands , and that her candle was not put out by night , Prov. 31. 10 , to 31. And Saint Luke the like of Dorcas , her pains and industry in making coats and garments , Acts 9. 36 , 39. And what but Idleness makes so many beggers , and base persons ? It is the most corrupting Fly , that can blow in any humane minde : We learn to do ill , by doing what is next it , nothing . Whence it is that vice so fructifies , in our Gentry and Servingmen : who have nothing to employ themselves in , for they only sit to eat and drink , lie down to sleep , and rise up to play ; this is all their business , and this brings thousands of them to beggery or worse . Be therefore painful , and industrious in thy calling : and God will undoubtedly prosper and replenish thee , with the good things of this life . This is another step . CHAP. XXXIII . SIxthly , if thou wouldest thrive and grow rich , then be frugal and thrifty in spending : For thrift ( which is a due saving from sinful , and needless expences ) and a wary husbanding of what we get , hath made as many rich men , as painful getting . It is our Saviours rule , so to dispose of that plenty which God in his goodness hath bestowed upon us , that nothing be lost . John 6. 12. And it is a rule , which all good men will be sure to observe : For He who gets what he hath justly , Payes what he owes duly , Requites favours received thankfully , Considers the case of the poor cordially , Will not , yea dares not spend prodigally , Let means come in never so plentifully . And yet he of all men , is sure of a lasting competency , Prov. 28. 27. Jam. 4. 2 , to 10. Frugality , sayes Justine , is the mother of vertues . But an expensive man ( whatsoever his gettings be ) by wasting , and overlashing of his estate is sure not to thrive . As it fared with that Captain in Tully ; who was not a peny the richer , for that huge summe of money given him , because he had done with it , as a naked man would do with the Nuts that he gathers ; carry them all away in his belly , for lack of pockets . And this the Poets insinuate , by their lusty Giant Briarius : who had nothing to shew , of all his comings in ; because his fifty bellies did consume the gettings of his hundred hands . All the labour of that man or Monster , was for his mouth ; and did slide through his throat . Devorat os oris , quicquid lucratur os ossis . To want and waste , differ but in time . A poor man hath no riches , a prodigal shall have none . The Vessel that runneth out unduly , will be empty , when men come to draw out of it : so will the state be , if we let it leak like a crackt vessel : But what the difference is , betwixt a wise and prudent frugality , and a vain expence of Gods benefits , we may learn from , Gen. 42 , &c. where notwithstanding the seven years of famine , Egypt had corn enough , when all other Countreys were without , and the people ready to famish : which needed not have been , if they had been more sparing in the seven plentiful years : for those years of plenty , were not confined to Egypt : other Countreys adjoyning , were no less fruitful , as the Learned aver . But that Prodigality hath brought many rich men to poverty , and poor men to beggery , I have sufficiently shewn in the 17th . Chapter . And so much of the means , whereby of poor a man may become rich : I come in the last place to shew you , how you may be happy , as well as rich , and cured of all your care , misery , and melancholy : which is the principal thing I desire to pleasure you withall . For millions there are that are mighty rich , and yet are the most miserable , melancholy , and discontented men alive . Here ends the First Part , the second follows . Postscript to the Pleased . ACcording to my skill , I have taught you to improve your estates : but as to profit your soules , would more please me and pleasure you ; so I have to that end , taken the greater pains , in providing proper remedies ( of the same alloy ) for each soul seduced , or afflicted . If such as they concern , shall be pleased to make use of them ; they may ( with Gods blessing ) not only have their vices lessened , their knowledge increased , and their mindes cheared and comforted : but probably they shall find in them , the flower , cream , or quintessence , of what would otherwise cost them twenty years reading to extract . If you meet not with those little pieces , that are printed in this small Character , at the Stationers : At James Crumps a Book-binder in Little Bartholomews Well-yard , you may have them all ; being in number two and twenty .