A Rich TREASURE At an easy Rate: Or, The ready way to true Content. A short and pleasant Discourse manifestly showing how inconsistent Riches is with Piety usually, and how Opposite Poverty is often. TOGETHER WITH The happy Agreement and Conjunction of Honest Labour, Real Godliness, and Soul-Content. By. N. D. The Preacher sought to find out acceptable words (words of delight) and that which was written was upright, even words of Truth, Eccles. 10. 12 Omne tulit Punctum, qui miscuit utile Dulci. The Fifth Edition. London, Printed by T. M●●b●urn, and are to be Sold by I. Clerk, in Mercer's Chapel, at the Lower end of Cheapside, 1678. To the Reader. Reader, THe Wisdom of the Ancients was wont to be laid out much in Parables, and Aenigmas; wherein they thought they did much affect their Hearers and Readers. Herein was their Learning couched, their Morality contained, their Divinity comprehended. Not to mention the Heathen Philosophers and Poets, nothing is more familiar in Scripture. What is Jotham's Discourse of the Trees going to choose a King, other than an Allegory? what Ezekiel's comparing Jerusalem and Samaria to two Harlots, named Aholah and Aholibah? Israel, to a Lioness and her whelps. What are they, say I, but Parables? And it is certain, in this respect, That, Symbolical Divinity is most Argumentative: easily passing through the Understanding, and deeply penetrating the Mind and Memory. What are those Visions in Daniel, and the Apocalypse full of, but under the descriptions and denomination of sundry Beasts so many mysterious Parables and Divine Predictions? What are those Discourses of the Sour, Merchant, Leaven, Mustardseed; of the Wedding-Supper, Virgins, Talents; yea, of Dives and Lazarus? not Historical sure, and Literal, but Allegorical; Quod figurate dicitur, non est mendacium: Omnis enim enunciatio ad id, quod dicitur, referenda est. Aug. ad consent. which yet are not to be reckoned among Fictions, becanse no man will once imagine we go about to affirm that to be so in the Letter, which we do deliver: but by these Similes, we would affect the more the duller understanding. Yea, I find many of the Fathers, and Bernard especially, (see his Sermons de Pugna Spirituali) much delighted in this kind of Discourse. With no more Apology: I heartily pray that thou mayst make better use of others more serious labours; and I wish thou mayest make no ill use of this my Leisure and Diversion. Only know, that had I known of any greater treasure, I would have given thee notice, and desired to have made thee possessor of it; and could I have devised to have made the Value, and the Volume less here, I had also done it: yet I never heard, that a good purchase was only refused for the cheapness; nor did the Israelites refuse to ronsack the Syrians Tents, where was such store of treasure, because they had it for fetching, without delving, fight, or adventuring so much as did those poor Lepers, who gave them the first notice. I promise thee, thou hast it for l●ss than it cost me; but much good may it do thee; I desire not to be a gainer, But by thy Prayers, and thy eternal welfare; which is all can be desired by. Thy Friend, N. D. A RICH TREASURE At an easy Rate: Or, The ready way to true CONTENT Chap. 1. The old Neighbourhood of Riches and Poverty, their disagreement after a while, and their unkind parting thereupon. THere dwelled once, as hath been said, Two Inhabitants in one Town, the one called Riches, the other Poverty. Riches and Poverty at first neighbours. These two could not long agree; for Riches would ever be insulting over Poverty, either wronging and oppressing him, or scoffing at him, and abusing him; and became so stately, that after a while he disdained to look upon or speak to him: though his next Neighbour, Poverty, was as much to blame too; They cannot agree. for he was as stout as Riches, for the heart of him; and very foul mouthed, and could never afford Riches a good word behind his back; and grew full of envy and bitterness against him. Their p●●ting. Upon these continual jars, one of them must be gone. Riches would not stir, Poverty must; and gets him to the further end of all the Town, and dwelled a while there: in a sorry ruinous Cottage; which shortly after fell to the ground, and he was never able to repair it. Chap. 2. The Neighbourhood of Riches and Godliness, and their falling out. THere happened to come into those parts a stranger, nobly born, and of a far better descent than either of the former two; his name was Godliness, of a most ancient Family: he is said to have been before the fall of Adam. His means were not great, for his Family was much decayed by many sad Calamities they had undergone in some evil and troublous times; Riches & Godliness are neighbours a while. yet was he of so quiet, peaceable, and sweet a disposition, that he thought he could agree with any reasonable Neighbour in the world, if the salt were not his own. He came and took a House near Riches first; and long thus agreed, and had not so much as an unkind word passed between them, till Riches gave the first occasion. Godliness was very industrious in his calling, The Character of godliness. meddled with no Man's business but his own: Besides, was very patient, pitiful, and charitable; and, next to his constant care to please God, his desire was to live without giving any just offence to any man living; for he would not wrong the least Child. But Riches grew every day more high and stately and then more strange and sour; at last so insolent and outrageously wicked, as was not by Godliness to be endured, yet must he not be told of it neither. Godliness had born long: at length taking just offence at some of the ill ways of Riches, told him mildly of it. But Riches said, he would not be controlled nor so affronted by the greatest Godliness in the world: But broke out to him in the words the Sodomites used to Lot: Riches souls out with godliness. This fellow came in to sojourn here a while ago, and he must needs become a judge and a Lord; But I will not take it at thy hands. Chap, 3. The Servants and Officers of Riches. BEsides, Riches had a many lewd and loose servants, all bitter enemies to Godliness: their names were, Pride, Oppression, Covetousness, luxury, riot, prodigality, Malice, Flattery, Calumny, and Laziness. Riches his many bad Servants, and their Names. Every one had his office but Laziness, who said he would wait on his Master at all turns, but he would undertake no other employment. Oppression was his chief servant, and steward of his house; a cruel Enemy to the poor. Their 〈◊〉 Offices. Covetousness was his Bailiff, Pride was his Tailor, yet no good workman neither; for let him take his measure how he would, and make his garment with all the skill he had, the making, or the stuff, or the colour, or the fashion, or the trimming, or the putting on, did not please; at least, if they did one day, did not two days together, neither him nor his wife (her name was jezabel, so was her mother's before her, 〈◊〉 〈◊〉 〈◊〉, and her waiting-woman. who learned her to Paint, and to Patch, and to Powder; and her Waiting-woman Mistress Light-skirt Curiosity.) Prodigality was upper Butler, and under him Riot; and the Cup they all drunk in was called Excess; a foul great Cup it was: Riches his Cup. and looking on it, to see what mark it had, I observed three letters, but all three Ds; but yet not standing together, But the one near the brim, the second in the middle, the third in the bottom, Many would guests what these three letters might mean; some said it was Donum Domini Divitiarum. The name of the Donour. But they of the house said the first D. was Delight, the second Drunkenness, and the third was Drowziness. But there dwelled an old Man not far off, whose name was Gravity, a comely old Man, of much Learning, and great experience; upon whose Counsel all the neighbours did much rely; yea I have known when Labour and Godliness, and Content too, have gone to advise with him; But he had been discharged from looking into Riches his house: he told me these three letters were set on by the same hand that wrote the three words on Belshazzar's wall, and that the first D. did signify Disease, the second D. Death, and the third he was sure was Damnation. And were it not too long a Digression, I could tell you what Children Riches had, and what grandchildren: And since, I hear what is become of all. Riches was now an old Man, he had had two Sons, and two Daughters. Both his Sons died without issue in their Father's life, so that he saw his name was like to perish, whatever became of the estate. The eldest Son was called Honour, the Father's darling, and the hopes of all the Family; but a weakly Child he was, and never likely to be long lived: he died young, and put all the House into Mourning; they lament the loss of Honour to this day. The younger Son was called Ambition, one of an haughty and aspiring mind, and of a working restless spirit; he was one still in every desperate and mischievous plot; was betrayed, and came to an untimely and shameful end, and no Man pitied him. The two Daughters were Delicacy, the elder (more like the Mother) and Avarice the younger (more like the Father.) The elder was always an unruly and wanton Girl, never like to come to good; and when her Mother had provided a great match for her preferment, she had cast herself away upon one of her father's servingmen called Prodigality (they agreed like dogs and cats) And Grand children. and they had an only daughter whose name was Infamy. Avarice was resolved to be ruled by her Father, and by his persuasion, she was bestowed on his Steward oppression, his chief servant, whom he said he loved as dearly as if he had been his own child: he told his daughter Avarice he would make the best husband for her in the world; that they were sure never to want, they not theirs; for if she could but save, the husband would be sure to get. But they had not a good day together neither, but lived quite besides what they had; and they had an only daughter, whose name was Misery. These two Grandchilds, Infamy and Misery, are all that at present are left of Riches Race; they are yet living, and like to live many a day. But to return to his Servants again. Luxury was his Cook, Gluttony his Carver, Malice was his Secretary: But he made most of two above all the rest; Flattery the one, his greatest favourite; and Calumny the other: These two had the length of his foot; the one could make him angry, and the other pleased with whom they would, and whensoever they listed. I had like to have forgot his Chaplain; Riches his Chaplain. for he would be thought to be religious too; his name was Sir john Reader. He was no Scholar at all, though he said he had taken a degree in the University. But he had two properties which gave general content to all the house: he could mumble them over a few short Prayers out of the Book; and when he had done, he could bowl, and drink, and swear with the best of them, all the day after. Now the house being stored with such servants, there was nothing but disorder to be seen: they could none of them endure Godliness, They are 〈◊〉 Enemies to godliness. but made songs of him, scoffed and jeered at him and all his actions; yea, made themselves merry with his very gestures, and quarrelled with his Children and Servants. Nor did they well agree among themselves: for there would be often swearing, cursing, banning, and fight among themselves. Prodigality and Covetousness could never agree, They fall out among themselves too. though Covetousness and oppression ever held together. Malice, Calumny and Flattery, often jarred and differed. And as for Riot, he could agree with never a one of them, but only Pride. Chap. 4. Godliness Complains to Riches of his Servants, and is ill entreated. Godliness comes to Riches in a courteous way, and tells him privately of their miscarriages; and withal tells him, if he keep these Servants longer, they will undo him for ever; peswades him to reform his Family, because he wished him well, and to turn away these old Servants, and he would commend better to him, which should be more for his Credit and Profit too. But Riches grew very hot, and would not hear him speak; but fell foul on Godliness, and fell from railing to striking, and then calls his Servants to help him; and first of all, his Chaplain, who was no ways able to hold Argument with Godliness, but he could out-wrangle, and out-rail Godliness and Gravity both: he would needs bring Scripture to confute Godliness; and he had one place very ready, and it was all the Scripture he was acquainted with, Eccles. 7. 16. Be not righteous over much neither make thyself overwise: for why shouldest thou destroy thyself, or desolate they self, and lose thy neighbours and thy friends? Here he had thought he had knocked Godliness down. But instantly Godliness had his answer ready and bad him read the next words: Be not overmuch wicked, neither be thou foolish: why shouldest thou die before the time? Sir john was presently nonplussed, that he had not a word of Scripture more, but fell to downright railing. Then did Riches call for his other servants to second his Chaplain; and bad Pride and Malice, and Calumny, to pay him sound; and if they four were not able to do it, he would send for Oppression to set him further off; and he vowed he would never endure him while he lived, nor suffer him to live quietly by him; for next his old mortal enemy Poverty, whom he had sent packing, he protested to hate Godliness more than any creature alive; yea, he swore to it two, that he hated him more than he did the very Devil. And old jezabel looking out of her Window, cried, Spare him not, knock him down, or send him packing; for I cannot abide the very looks of him. Chap 5. Godliness his servants and Pedigree: Riches Servants and his, fall out. NOw Godliness had a few Servants of his own training up, well bred, fit to serve the best Nobleman in the Land; but he had not many to spare: He had tried to breed up more, but he could do no good on many of them, or they would not tarry with him. Such a one was Ignorance; but he resolved not to be taught, and he said he never came thither to be Catechised. Error would have dwelled with Godliness too, as he said; but he must have the liberty of his Conscience, as he called it. Singularity made offer of his service; but he would indent with him, to go hear when and where he pleased. Hypocrisy was more importunate than any one, to be his chief Servant, and companion too; and with his fair language, and Scripture-expressions, he had wrought himself for a while into a fair Opinion with Godliness: Oh he had such a tongue, that he was able to deceive any Man alive! and indeed he began so well, that had his deed been as good as his word, and had he held out as he began, he had been an extraordinary good servant: yea, Hypocrisy would fain have been exercising his gift; and said, he had spoken often in private meetings, with great applause; but he never cared for joining in prayer with other; and they could never perceive that he used any private Prayer by himself; therefore his Master fell into Suspicion of him; first for his much Talk, and his many Brags; and having set two of his old tried Servants to observe him, Humility and Sincerity, they informed their Master, they found him out to be a very Cheat, a notorious Liar, and such a cunning Dissembler, that ye could not tell when to believe him: yea, they set him out to be such a dangerous fellow, that he was enough to spoil the whole Family, at least to bring up an ill Report against them all; therefore they desired their Master to rid the House speedily of him, or there was no staying for them. Godliness presently calls for him, admonisheth him to mend his Manners; and in a great Passion (for it was said he was never so much moved with any one in all his life) he charged him to be presently put out of doors, and never to come near his House, unless he brought Repentance and Experience along to pass their word for him, that he was now another man; nay, Godliness was so passionate, that for his sake, he said he would never have any one of that name come into his Family again. And would you think it? Idleness had a mind to the service; but he asked great wages, and yet would do nothing; nor would he so much as promise to mend. But he had a few faithful servants, Godliness his Servants. , whose names were Faith, Hope, Charity Repentance, Experience, Humility, Sincerity, Temperance, Sobriety, etc. He had also many good friends, all the old Patriarches and holy Apostles and Prophets, where his near kinsmen and intimate acquaintance; and he is said to derive his Pedigree from the second Adam, from whom he is lineally descended: and his Wife's Name was Philadelphia. But his servants he keeps all hard to work, and among them is not the least difference or discord in the world; but they lived in the greatest peace and quietness that could be, till, Riches Servants and those meeting, there would be old falling out presently; for the disordered company that Riches kept, would be still offering some Abuse or other to them: and upon Complaint made to their Master, he said, he would maintain them in it; and had set them on of purpose to weary out Godliness; and that he was a● the charge of a Chaplain, only to oppose the Power of Godliness. Chap. 6. Godliness and Poverty fall out. GOdliness, thus driven away by Riches' means, and his servant Oppression, removes to the very end of all the town, where Poverty dwelled, in an old ruinous Shed, Poverties Description. without either Door or Window, or Fire, or Chiemney, or so much as a Bed to lie upon; yet extreme stout, often boasting of his Family, and what his Ancestors had been, as good as Riches: and I think no less; for wherea● Riches could pretend t● no higher Pedigree tha● Nabal, of whom he wa● begotten when he lay sick of the Stone in hi● Heart, Riches his Pedigree, and Poverties compared. and died a few days after, whence a● the Posterity have ha● that disease hereditarily cleaving to them mor● or less; Poverty would vaunt often that h● could derive his Pedigree from Noah, fo● Cham his Son was his great Grandfather; and his Motto he keeps to this day, A Servant of Servants. But I rather think he may carry his Pedigree beyond Noah, and derive himself from the elder Son of Father Adam, whose name was Cain, who after he was driven from the pre●ence of the Lord, had his Legacy given him, that he and all his Posterity should be Vagabonds and Runagates. Godliness, I say, removing hither, did expect ●o have enjoyed more peace and quietness; for he meant not to wrong Poverty one farthing, but to do him all the good he could; but he was much disappointed. Poverty was very stout and scornful, not to be spoken to neither; and Sloth his wife was a very nasty slut, and a terrible Scold withal: a many poor Children they had all in rags, bred up to nothing in the earth but Idleness, lying, b●gging, and pilfering. He had now ever a Servant, nor had had many a day: for when once he had one whose name was Waste all, he had little for him to do; nor would he stay at home to see what he did, but left him to himself; and he ran away with the best Coat he had. This Poverty was a very ill husband; if he got a penny, he must to the Alehouse next door, and there he spent it, and came home as drunk as a beggar. He was ever abroad, yet kept none but bad company; and besides, he loved his bed and his belly out of all cry. He had been at first, I was informed, put to a trade; but he would never stay with his Master, nor would he like any trade at all: then he turned Soldier; there for a while he swaggered, and of a Beggar was now become a Gentleman; and had his two Men waiting on him, and both horsed; their names were Stroyal and Lowal; and while his Pay, Freequarter, and Plunder lasted, they ruffled it in Buffs and Beavers, and Scarlets, and Goldlace. A little after, his Father died, and left him a little Lumber; and that he soon spent, or pawned and made it away. Godliness comes to him, and tells him, if he will but hearken to him, and they two may live together, he will put him in a way to thrive; tells him what he would advise him to: but he finds Poverty altogether as cross as Riches was before; and there was no living by him neither. Chap. 7. A digression, telling the short story of Stroyal and Lowal. I Could tell yond a long story of those two companions I named in the last Chapter, viz. Stroyal and Lowal, if I thought it were not too far a digression from Godliness, whom we left all alone, driven both from Riches and Poverty too. I hope there are none but friends here; and if there be no Jesuits, we are well enough. The design of this short and innocent Paper, being only to relate the many Trials and Travels, and Discoveries and Experiments of Godliness, before he met with Content, whom he so much enquired for; and it would not willingly grieve any the least friend of Godliness They were called Stroyal and Lowal, I told you: But their right Names Stroyalla and Loyola (outlandish men by their names.) Stroyalla had by custom, and for brevity sake, contracted his name into Stroyal. And Loyola, because his grandfather Ignatius had made his name odious, would have his name contracted too into Loyal: which he was called by a while; but when he understood that name was grown into disrepute, and it was not for his Interest to be known always by the same name; he changed it once again, and would not be called Loyola nor Loyal, but Lowal: a true Catholic he was, a Man for all Interests and Opinions, indeed none could tell what he was, he was so reserved, so mutable, and so subtle: But for these two, I think they were two as unlucky Birds, as were ever hatched. They were not so different in their Names, as agreeing in their Principles, Aims, and Dispositions; and Stroyal of the two was not half so mischievous to the State, as Lowal was pernicious to the Church. I hope I need not suspect, that any rational Man will imagine any reflection intended here, upon the honest and Religious English Soldier, who is, abroad, the honour of the Military profession all the World over, and at home is looked upon by all well-affected, as the Chariots and horsemen of the Land. But to put you out of doubt, I shall tell you, they were neither of them Englishmen; not so much as of any the reformed Churches of the Protestant Religion, Stroyal came out of Turkey; his Ancestors had been Christians; but he in hope of preferment had renounced the Christian Faith, and had been circumcised. And as for Lowal, no body could tell what he was, and whither he would: he was, by the best intelligence I could get, by descent a Mungril-Moor, Born and Christened in Spain, confirmed at Rome; and for the pregnancy of his Parts commended to the jesuits College, hoping he might prove as useful an Instrument, as old Ignatius had been. Into their College he was admitted: there in a short time he had gone through the Arts, had gained divers Languages, and could so perfectly conform to all men's Tempers and behaviours, as never a Father of them all was more versed in their greatest Doctrine of Transubstantiation, than he was ready in the practice of their greatest art, Self-transformation. He could come familiarly into all the Assemblies and private Meetings of Men, of whatever persuasion: and if he were a learner but a day or two, the third day he was an inspired Speaker, and would so deliver himself, as he procured not more disrepute to the old Teachers in the Country, than he gained Reputation to himself. Yet he was in some places a little suspected; he so oft changed his Habit, as oft his Name, as oft his opinion: He would tell some of his intimate Friends, Though he went under the name of Lowal, his right name was Loyola. The Commander in chief, under whom he and all his Countrymen served, was General Desolation, a Scythian some said; but sure he was an Edomite rather; which was manifest by the feeling of his rough hand; whose Ancestors were all Dukes and great Commanders; among whom I tell you true I wondered, when of late I found Duke d' Alve in his Pedigree, Gen. 36. 40. till then, I knew not what Countryman he was. The Lieutenant-General was his own brother (for they were Twins, their Mother was a Babylonian Lady) his name was Abomination. Desolation was the Elder; but so like they were, as scarce to be known the one from the other; only Desolation was thought to be the abler Man of his hands, and Abomination the greater headpiece, for plotting and contriving the most devilish and cursed devices, Plots and Designs. Ahitophel or Machiavelli were but punies to him. Shall I tell you what became of these two comrades? Stroyal, after the War ended, became as poor as Poverty himself; he had saved nothing, but made all away as fast as he got it fain he would have been preferred into some Hospital; but that failing, he was fain to beg a while from Door to Door; weary of that life he turned High-way-man; was soon apprehended, committed to ●he conmmon Jail, indicted the following Assizes, convicted, condemmed, and after executed: There's an end of Stroyal. But Lowal was a more crafty Companion, he had more Trades than one: Turn him lose, he would live in any ground, shift in any time, Come Wars, come Peace; a cunning Pa●e he had of his own: During the War, it was not his ordinary pay he served for; he had a Pension from Rome, another from Spain, and good Contribution from his like judgmented friends. He was afterwards thought worthy of Preferment; he had a good Office bestowed on him, wherein for a while he carried himself very fair, but was afterwards discovered to be a very Cheat; then he was cashiered, and having once been found out, and his reputation lost, no Man would after trust him; There's an end of Lowal. But now to return: let us see what is become of Godliness, whom we left parting from Poverty. Chap. 8. Several motions made to Godliness about his settling; and what he resolved thereupon. GOdliness being thus unkindly dealt with, and driven out of Town (as you have heard) both by Riches and Poverty, was a while much perplexed whither he should remove to find a resting place, and where to meet Content his best Friend on Earth; which was his first design. He was once wished by a Friend, that had observed his lovely Aspect, and his sweet Behaviour, to go to the Court, whither all Men go to seek Preferment; and if any did rise, it were pity but such a one as he should be promoted: How much good might he do his Frrends and himself, if he were in place? But Godliness replied he had been bred up in a plain and private way; he had not much means, nor many Friends, without which, what is to be expected at Court? nor colud he skill of the Court Language and Compliments, Godliness persuaded 〈◊〉 to the Court, but he refuseth. neither was he at all acquainted with those Arts of Simulation and Dissimulation, which are said to be all in all in a perfect Courtier: Therefore he resolved, all the Preferments in the World should not entice him to do any thing against his Conscience. Next he was by some Friends wished to go and list himself in the Army (there being then Wars in the Country) he answered, Of all lives, he liked that least though he would not prescribe to others, Or to go into the Army nor censure any that followed that profession (and indeed this was noted to be one constant property of Godliness, he was ever more charitable than censorious) yet for his part, he said, besides the hazard such run in the wars, he was not well satisfied in the Justice of the cause, either on the one side or other. And he judged the Soldiers calling to be only warrantable, when the cause was plain and clear, and so long as Necessity puts them into Arms, and no longer. He professed he for his part loved the Soldiers so well, that he did wish with all his heart, that all the Soldiers would turn Godly; but he loved Godliness so well, that he could not wish all Godly men to turn Soldiers. Then he was by some persuaded to go abroad into the World and Travel; Or to travel. then might he observe the divers manners and fashions of other Countries, grow acquainted with their several Religions and Languages. That he was not a Gentleman who had not traveiled, nor was any a complete man without this. He presently replied, he had been a Traveller already a long time toward Heaven; and his own Country was as near, or nearer a way thither, than any other: His design was to grow in Grace, and that he feared was not to be promoted by going into Foreign Parts: and for their Languages, let others affect them; if he could learn the old Language of Canaan, it was enough for him, and though he would judge no man, he had observed few returned better by Travels, as to their Religion: yea, he remembered of the Twelve chosen men of Israel, that were sent out to view other Countries, there were but two who returned the same Men they went out; the rest had cast off God, were corrupt in their Principles, and did much mischief to their Countrymen, when they returned. He was once set upon on by a Friar, Or to go into a Closter. who tempted him to go into a Cloister; and to induce him thereunto, he was urgent with him to go see their Chapel how it was adorned, and to hear their Music: and he would fain have persuaded him to believe, if any where in the World, there was to be seen Devotion and Sanctity. He presently replied with indignation, Away with your Devotion and Sanctity: Sanctity so utterly opposite to Sincerity, and Devotion, totally destructive to the power of Godliness. He had at last, as to his settling in this world, a temptation (and he was seldom free from temptations in one kind or other) and that was to get him out of the World, and to sequester himself in some nook, in a solitary manner, Or into a Desert. out of all commerce with others. There might he hope quietly to retire himself, be free from Persecutions, which he saw did every where attend him; there might he be out of the sight of open Profaneness (more grievous to a Godly mind than persecution itself) there might he enjoy God, the liberty of his Conscience, and pour out his Soul in incessant Prayers; and enjoy communion with his Soul-beloved Saviour: This was mighty pleasing But he remembered that Man was made for Society; and he had those Scriptures came to his mind: None of us live to ourselves, We are members one of another; None of us are to seek our own things only, but every one the good of others. And he called to mind how prejudicial, Solitude had ever been to the best of Men; That God had said, It was not good for the first-Adam, no not in Innocency, to be alone; nor was it safe for the first-Woman to be alone, even in Paradise: Nor was it safe for the Second-Adam, the first begotten of the whole Creation, and the only Conqueror of the Devil, to be alone in a Wilderness: He concluded therefore, That 〈◊〉 was Excess of Passion and Zeal, which transported David and jeremy, to wish themselves into a Wilderness; and doubtless that it was unavoidable Persecutions which drove Elias and others, into their Caves and Solitudes: for his part, he thought he was bound to honour God, as much as was possible, by doing good to humane Society. Chap. 9 Godliness adviseth with Gravity about his settling. AFter some time spent in this unsettled condition, it pleased God to bring Godliness acquainted with Father-Gravity, of whom I made mention before; a true Friend and faithful Counsellor to all who advised with him. A comely old Man, and of much Experience: he knew both Court and Country; and there was scarcely any passage of note in his time, or long before, but he was well acquainted with it. Godliness was much cheered, when he saw his amiable and lovely Countenance, and his long grey Hairs; Discourseth much with him, and receives the best Satisfaction from him, that he had met with many a-day: After much good and serious Conference, he enquireth of him, if he could inform him where a Convenient House might be had for Money, Town or Country. He tells him, He was glad he asked, that he might both help a Neighbour to so good a Tenant, and him (though a stranger as yet) to so good Accommodations. He bids him return to the Town again, and about the middle of it, turn aside a little out of the Road; there dwelled just mid way, as he could guests, between Riches and Poverty, old Labour, a good honest neighbour, and the best Housekeeper in all the Parish; He had a convenient house so let, and would be glad of a good Tenant; for he was loath any thing should lie dead upon his hands. Chap. 10. Godliness becomes Neighbour to Labour. THither than he goes, as he was directed; and when he came to knock at his Door, he found him within: he was seldom abroad; and he had been hard at work, with his Wife Prudence, (a comely Woman, and a very cleanly house wife) sitting close to her wheel; and the Children all of them doing somewhat. They were all in a handsome Habit of good Broadcloth; no Lace or Trimming that was costly, but whole and handsome. The House without well built, and in good Rapair; within very neat, every Room well furnished. ●●●ours ancient and honourable Pedigree. Besides, Labours Pedigree was very Ancient; he came of Adam's second Son, innocent Abel, who learned him first to keep Sheep, them to spin the Wool; and Labour was all the Issue he left behind him, when he died. This Labour said moreover, That his Ancestors had done the greatest exploits that the World had ever seen: That they had built all those great and ancient Cities in the World, all Towns, Forts, Castles, and Bridges: That Ninive, Babylon, Rome, Constantinople, jerusalem, were all built by Labours own hands: That Labour had fought many a sore Battle, gained many famous Victories, conquered most Nations, gained the greatest Dominions, Established the wholsomest Laws and Rules of Government; had traveled all Countries; had been at the Indies, and thence brought and transported all their richest Pearls, Spices and Commodities, and Trafficked with them into all other Countries: That the Pyramids of Egypt, and all the other Wonders of the World, were of Labours own handiwork and foundation: That he had invented Tillage, improved Lands leveled Mountains drained Fens, Invented all Arts and Sciences, bred the best Scholars, and the most excellent Books extant, were of his composing. Godliness tells him he had heard much good of him, and that his Ancestors and Labours were old accquaintance, and had loved dearly, living neighbourly together; and therefore he desired to take that house he had to let, and that he would be as good a Tenant as he could let it to; and promised him he should lose nothing by him. He told him moreover, it was Godliness which learned Labour the first way of thriving, and that it was their two Fathers together, who had performed the most Renowned Undertake. Labour indeed had done very much, but by Godliness' Directions and Expense. The most Pious and Beneficial Acts, witness Noah's Ark, and Solomon's Temple; The one built by Labours Hands, but at the sole Charge, and by the Divine Direction of Godliness; and the other, though every Stone and piece of Timber was hewed and made ●●●dy, and joined together by Labours pains; yet it was Godliness' Purse that paid for all, and maintained the Service, and sound the Daily Sacrifice: It was Labour indeed that setcht the Stone and Timber from Lebanon; but it was only Godliness, without Labour, that fetched the Fire from Heaven. And if the Commonwealth was upheld by Labour, it was only Godliness, the Church was raised, supported, and preserved by. It was Godliness that spread the Gospel, converted Infidels, continually assisted all the famous Prophets and Apostles; and doth to this day enable the faithful Ministers in the happy employment and success in their Ministry. And if Labour had at any time put forth any useful Writings, yet the best Books which were in the World, were all of Godliness' putting forth. Chap. II. The happy agreement of Godliness and Labour. THey were soon agreed, and agreed most lovingly together, and resolved never to part. Labours house stood in a very wholesome Air, Labours house. near the Church; which made Godliness like it the better: the whole house very healthful; seldom was any sick there, nor did they die till full of days. The children looked all with ruddy and lively countenances: you might know whose Children they were, by their very faces. A few servants there were, called Forecast, Diligence, Expedition, Cheerfulness, and Perseverance; good Ri●e●s all, and tough Workmen: But Labour set many poor People a work, and paid them duly, and by that means enabled many (poor before) to pay their Debts, and to provide comfortably for themselves and their Famlies, and to relieve the Poor; yea, Labour provided Stocks and Pensions for the Widows and Children of such, who had been honest and careful in their Business. Labour had lived well before; but when Godliness became his Neighbour, you would wonder how he came on and increased, as if jacob had been come again into Laban's Fields, or joseph into Potiphar's House, or the Ark into Obed-Edom. For, Godliness taught him how to seek, and get a Blessing for him and his; brought him to pray in his Family, to instruct his Children and Servants in Catechising, to call upon God as duly as to rise out of their beds; and to flee lying, swearing, profaneness, and irreligiousness, as much as Idleness. And he told him withal, there was a friend of his was shortly to come that way (for he had a good promise for it) who would make them both happy: His name was Content. I should have told you also, That though there was an Old Church hard by Labours house, when Godliness came thither, yet it was much gone to decay; and which was more trouble to Godliness, there was no Minister: there had been one it seems some years before (a Godly ancient man, and very painful:) Labour told him he Preached, Catechised, and Expounded constantly; he did not think there was a Parish in a good way, better ordered: it would have done you good to see how people loved the Church, kept the Sabbath, and what love was among Neighbours. But that good old Man was dead, and now Nobody cared whether they had a Minister or no: They thought Anybody that could speak, might Preach; and as for Prayer, and reading the Scripture, singing of Psalms, and the Sacraments, he saw there were few did regard them now adays; and if the Church should fall down to the Ground, he knew none would take care to repair it. There were many sufficient Men in the Parish, he said; but they loved their Money too well: and there was one above all the rest, called Riches, worth Thousands; but he was neither Friend to the Poor, nor the Church; but would rather spend an hundred Pounds on his Pride, Luxury, and Riot, than allow forty Shillings towards the maintenance of a good Minister. But as for me, said Labour, as poor a Man as I am, if my Neighbours would be ruled by me, we would not for shame let the Church fall, and live like Heathens, without one to guide us: whosoever will be at the cost, I would bestow my pains; and it should go heard; but I would find somewhat for such a good work. God's blessing on thy heart, said Godliness; I shall love thee the better for it while I know thee: we will between us, see to get the Church fitted, and then look out for a Minister; and if thou wilt be at the pains; I'll bear all the charges whatsoever it cost, though I leave the less to my Children. My Ancestors have always been great friends to the Church and a godly Ministry; They have at their own charge, built many Churches from the ground, and richly endowed them for the comfortable maintaining of the Minister, when they had done. One of my Progenitors, called Obadiah, had alone provided for an hundred Prophets in a time of Famine, fed them with bread and water by fisty in a cave; which was as good fare as he had himself; and he believed none of his Friends were ever the poorer for such good Works; but still God had blessed them the more abundantly. He for his part, were not worthy to be called by the Name of Godliness, if he should be backward in such a Business: And his Wife Philadelphia, he was sure, would put to her helping Hand; for she was own Sister to Dorcas, that was so full of good Works and Alms-deeds, which she did; and was so much lamented when she was dead and gone. To be short, They concluded between them to fall upon the work; and the Church was but newly repaired in a plain and decent manner, and a good Minister settled in the place, when Content came. Chap 12. Content seeks for a dwelling, and finds one no where, till he comes to Godliness. THis Content is not of Earthly Extraction, never came out of the Loins of Adam at all; But I suppose, might be that Melchizedeck, Contents extraction who had neither Father or Mother recorded on Earth: and sure I am it was Melchizedeck which blessed Abraham and his Posterity. Certain I am, he was with Adam in Paradise, before his Fall, and before his Creation, among the Angels; and before their Creation, had been with the blessed Trinity from all Eternity. He was not often seen on Earth since Adam's Exile out of Paradise; yet now and then hath he given a visit to some of Labours Friends, and Godliness' Acqnaintance. He is always attended with many Gallant Followers: His chief Friends, I well remember, of whom he made most account, were called, Contents friends. justification,, Adoption; Sanctification, and Assurance; and one above all the rest, called Peace of Conscience. He was wont also often to speak of a great Benefactor, His great Benefactor. long since Deceased, to whom he was infinitely obliged, who had been the Maker of him: He would say, how dearly he had loved him; he still called him his Lord and Saviour at every word (sure then it could be no other, than the Son of God) how he had done and suffered much for his sake, who had never deserved the least savour from him; that had it not been for his singular Bounty, and extreme Sufferings, his Name had never been Content; but Sin, Misery, and Despair; for he had been in great Distress and Danger, having many great Enemies to deal with, and many unconceivable Calamities lay upon him. But by flying to him, acquaintance with him, and submission to his Yoke, he had found this unexpressible Rest, i● his Soul. He related also, how he had bestowed on him on a Coat of divers Colours; one so pure White, as no Fuller on Earth could whiten; which is the clean Linen and white, the Righteousness of Saints, called, the Righteousness of Sanctification. The other so Red, as the purest Blood on Earth, (not the Blood of Abel,) could make so pure Red. This is the Righteousness of Believers, known by the Name of, The Righteousness of justification before the Throne of God. And that he had, besides much Grace already bestowed, promised him a rich Robe, and Crown of Glory. He had also many good Servants, all Nobly descended, Contents servants. which ever waited on him, called, Faith, Hope, Charity, Humility, Patience, Long-suffering, and Perseverance; and two trusty Counsellors, His two Counsellors. who in all difficulties assisted him, called Prayer and Promises. He and his Retinue, make that Place and Family happy, wheresoever they do but Lodge. This Noble Content, in his return Home-wards, called in at Poverties Shed, enquiring if there were any Room for such guests, they said no; Poverty no Friend to Content but likely at the further end of the Town, where Riches dwelled, there they might find entertainment. Thither they hastened, and desired entrance; but were answered, That none neither knew him or any of his Company, Riches no Friend to Content. nor ever heard of such names, unless at a house midway between this and Poverties, called Godlinesses, next door to Labours. There they had heard of some such unusual and outlandish names, as Sobriety, Temperance, etc. so shut the Door upon him; only one of the Family said, He would do him the Courtesy to show him the Way, though he would not go along with him. Thither this Noble Man comes; and viewing Labours Buildings, Orchards, and Gardens; Content Friend Labour. he liked all well. But the next Door he was told, was Godliness' Dwelling; there he knocks: They were then at Prayers; he stays till all was done: Then comes Godliness to the Door, and knew him as soon as he heard his voice: He told him, he had long expected his Company; that he had had a Promise, that he was to come that way: Now, he was welcome, and there was Room enough for him and all his Company. Content replied, A little Room is enough for thee and me; Content comes to Godliness' House. and any Provision that Godliness could make would please him, were it never so homely: We have not long to stay here, away we must; and at our Father's House, is that will make amends for All. Had you seen their Meeting, you would have thought you had seen Melchizedeck meet Abraham again, Their meeting and embraces. to bless him; or Isaac blessing jacob; or jacob falling on Ioseph's Neck, and saying, I have enough, since I have seen thy Face; or that you had seen Peter entering into Cornelius his House, who had been long waiting for him. Chap. 13. The happy agreement and cohabitation of Content, Godliness, and Labour. THere he entered and stayed, and together they dwelled; and now was that little corner out of the way, the happiest place in the World, and a new Paradise; for it was no other than the Suburbs of Heaven: a little distant from it, whence along a narrow way leading over a narrow Bridge, and a straight Gate, was an entrance into a stately City, full of beautiful and uniform Buildings, and a most goodly Temple. The best Room in Riches House, was not comparable to the meanest Lodging there; nor was Solomon's Temple comparable to this. That was built by Man, Labour and Godliness joining in the work; This by God himself, built and inhabited. But now did Labour think himself happy, that ever Godliness came to be his Neighbour, and teach him his Mystery: He had never prayed before; but now Godliness had throughly instructed him, and taught him a better Art, and the way of thriving. And Godliness himself was much happier, than he was before, since Content came to dwell with him, who not only joined with him in Prayer, and all other Duties of his Secular and Religious Calling too; but taught him to praise God, to sing, rejoice, and depend on God, yea, to joy in God, and in all he put his Hand unto, more than ever he had done before. There they continued together, and are at present; for there I left them, when I came out to call Thee (Reader.) So that, if thou knowest any, that ask the way to Contentment's Lodgings; A direction to such as seek for content, where they shall find him let him not go to Riches Palace, or think to find him in Poverties Shed: But about the midway, between them, in an Inner-room of Godliness', called Sincerity, hung round with Purity of Heart; having the lively Image of Christ in every side, and beset thick with the rich Jewels of Saving Graces, of several kinds interwoven, the very next Door to honest Labours: There I desire thee to go and rest thee, promising to come to thee as soon as I can, where I am sure we shall be merry, and more than so, happy: For what can make a Man so happy on Earth, as Godliness with Content, which is the greatest Gain; having not only the Promises of the Life which now is, but of that which is to come; through Jesus Christ, our Lord, who is the Crown of Crowns to Content, as Content is the Crown of Godliness, and Godliness the Crown of Labour; where there shall be no FINIS. But, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. HEre five in a Town divided we see; Three against two, two against three. Riches and Poverty cannot agree, Nor can Riches abide true Piety: Riches and Labour cannot accord: Content cannot stay where Riches is Lord. Proud Poverty too, must needs disagree With Labour, Content, Piety, all three. But these Three last, Together hold fast. Where they do meet, Green Herbs are sweet: A Treasure they bring 'Bove that of a King. To Heaven they t●d, There let me end. N. D.