A Word in Season: OR, AN ESSAY To Promote Good-Husbandry IN Hard and Difficult Times: Being, in part, Advice from a Gentleman, to his Son a Tradesman in London.  
Lately communicated by way of Letter.  Nec quicquam sapit, qui sibi non sapit. 
LONDON, Printed for Eliz. Whitlock, near Stationers-Hall, MDCXCVII.   

A Word in Season: OR, An ESSAY to Promote Good-Husbandry, etc.  
THAT great Statesman and Lord Treasurer Burleigh, in Queen Elizabeth's days, thought fit to give to his Son these prudent Precepts following, among others; viz. First, (says he,) as touching the Government of your House; Let your Hospitality be moderate, equal to the measure of your Estate; and beware you spend riot above three parts of the four of your Estate and Revenue, nor above one third part thereof in your House; for the other two thirds will but defray Extraordinaries, which always surmount your Ordinary by much: for otherwise you shall live like Beggars, in continual Want; and the needy Man can never live happily nor contented, being broke and distracted with Worldly Cares.  
Banish Drunkenness our of your Houses, and affect him not that is in love with it; for it is a Vice that impairs the Health, consumes Wealth, and transforms Man into a Beast; a Sin of no small rank, and ordinary station, and that never walks unattended with a train of Misdemeanours at the heels.  
Beware of Surety ship for your best Friend: For he that payeth another Man's Debts, goeth the way to leave other Men to pay his, and seeketh his own overthrow.  
In borrowing of Money, be evermore careful of your Word; for he that hath a care to keep day of Payment, is Lord Commander (many times) of another Man's Purse.  
Strive not to enrich yourself by Oppression or Unlawful Gain; for a little evil gotten, shall not only melt away itself like Dew before the Sun, but likewise shall consume with itself also that which was more lawfully acquired. How then shall it melt away in haste, when all the whole Lump is corrupted with Injustice and Wrong? And also, as for such an one, if he die rich, well he may have Mourners to his Grave, but he shall be sure to find few Comforters at his Judgement.  
Be Studious and Industrious in thy Youth; knowing that if by thy Labour thou accomplishest any thing that is good, the Labour passeth away, but the Good remaineth to thy use and comfort: and it is less pain to be Studious in Youth, than a grief to be Ignorant in thy Age.  
And as to Society; consider, that corrupt Company is more infectious than corrupt Air; therefore be advised in thy choice.— If the Good keep company with the Good, both are made better; if the Evil with the Evil, both are made worse: for, according to the Proverb, Such as the Company is, such is the Man.  
Strive to subdue thy Appetites and Affections, and forbear  is dear unto thy Body, being any way prejudicial to thy Soul.  
Live virtuously and honestly, that thou mayst die patiently and comfortably: for who lives most virtuously, will die most willingly.  
Afflict not thy Body with too much unnecessary Physic, but furnish thy Mind with Knowledge, Virtue and Goodness; and so to be prepared for a time of Affliction, and time of Exercise. And surely that Man's End shall be easy and happy, whom Death finds, although with a weak Body, yet with a strong, virtuous and healthful Soul.  
He is worthy to fall, who tempts himself; and therefore shun the Occasions of Evil, and then thou hast half overcome thy Enemy.  
Labour to keep a good Conscience for thy Comforter; for he that is disfurnished thereof, hath Fear for his Bed-fellow, Care for his Companion, and the Sting of Gild for his Torment.  
In all thy attempts, let Honesty be thy aim;— and forget not in thy Youth to be mindful of thy End: for though the Old Man cannot live long, yet the Young Man may die quickly.  
Be steadfast in thy Promise, and constant in a good Resolution.  
Now, as to the Employment of a Soldier; he that sets up his rest to live by that Profession (in my opinion) can hardly be an honest Man, or a good Christian: for that every War is of itself unjust; the good Cause may make it lawful.— Besides, Soldiers in Peace are as Chimneys in Summer, or like Dogs past hunting, or as Women when their Beauty is at an end.  
Unto which, I think, I may not improperly add that famous Saying of the Great Man, Monsieur Monluc, Marshal of France; viz. But that the Mercies of God were transcendent and unlimited, we Soldiers, (says he,) and Men of Arms and War, could never be saved; in regard of our Profaneness, and Debaucheries, and Wickedness, and of our Rapine, Cruelties and Devastations which accompany us.  
Another worthy Author tells us; Good-Husbandry may well stand with great Honour, as Breadth with Height. And I may add, With great Charity to the Poor.  
Accordingly it is related of that noble Peer of this Kingdom, the Earl of Derby, in Queen Elizabeth's days, who by his Thriftiness repaired his Estate, yet was famous for his Hospitality and Charity; His House was a College of Discipline,— and who always furnished the industrious Poor with Work and Employment; who is said, once a Month to look into his Income, and once a Week into his Disbursements, that none should wrong him, nor be wronged by him.  
As also it is related of that worthy Prelate, Bishop Montague, in King Charles the First's Reign; That as Nature had inclined him to Magnificence; so his Virtue had inclined him also to Frugality.  
One hath well said, That Frugality is the Lefthand of Fortune, as Diligence is the Right. And the witty Italian hath this common Proverb, That if Frugality be a Vice, it never disinherited any Man.  
But it is worthy of our further Consideration (I humbly conceive) that old Saying, Nunquam prospere succedunt res humanae ubi negliguntur Divinae (i. e.) That worldly Affairs are never long prosperous and successful, where God and Religion are neglected. And accordingly in our English Proverb; That Prayer and Provender hinder no work, but rather farther it. And above all, let us often think of our blessed Saviour's words; That wan shall not live by bread alone, but by every word that proceedeth out of the mouth of God, Mat. 4.4. Deut. 8.3. As also of those words of Solomon, Prov. 10.22. The blessing of the Lord maketh rich, (and with this great advantage annexed to it,) It adds no sorrow with it. This therefore is of great advantage to us, and in this lies our Good-Husbandry, even for the things of this life, the blessing of the Most High upon our Riches, and upon all our Affairs.  
But the highest piece of Good-Husbandry consists, doubtless, in principally minding the present and future Advantage and Welfare of our Souls and Minds, (which is truly ourselves.) And to instruct in this Good-Husbandry was a great and principal end of our blessed Saviour's coming into the World, both of his Doctrine and Example: for as he tells us, Mat. 16.26. What will it profit a man to gain the whole world, and to lose his own soul, etc. And, Seek the kingdom of God first of all (says he) and his righteousness, and then we have our Saviour's assurance, that all these things of the world shall be added to us, Mat. 6.33. so far as his wisdom thinks fit and convenient for us.  
Excellent therefore is that advice pursuant to our blessed Saviour's aforesaid, contained in this Latin Verse; Omnia si perdas, animam servare memento; (i.e.) In the loss of all that thou hast, be sure to secure thy Soul, and its eternal Welfare.  
I shall proceed with the Advice of the great and wise Heathen Philosopher Aristotle, who stairs that to be the most deserable proportion of all worldly Felicities and Enjoyments, which is most consistent with Men's devoting themselves to the business of Religion; and that to be either too much, or too little, of Wealth, Honour or Power, etc. when Men are hindered in their Meditations on God, or their Worshipping of him.  
And no wonder a late Author bewails the Folly and Ill-Husbandry of Men; viz. Alas (says he) Man would, only live, and cares not to know how to live well. That which a Man should especially and only know, is that which he knoweth least, and cares least to know.  
Now, why may not I here add, and not improperly also, (as a principal piece of Good-Husbandry,) That great Virtue of Honesty and Integrity of Heart and Life, according to that excellent Aphorism and wise Saying, Sola honesta utilia, (i. e.) Only honest things are profitable: And more-especially when honest Socrates used to curse those who separated Profit from Honesty.  
Piety holdeth (saith one) the first place in the rank of our Duties: It is the most noble Virtue, and concerneth Religion, and the Worship of God, and is a thing of great importance; whence it is dangerous, and yet very easy to err, and be mistaken therein.  
Religion loveth and honoureth God, settles a Man in Peace and Rest, lodgeth in a liberal, free and generous Soul; but Superstition (saith he) on the contrary, is a frantic Error, (as St. Augustine saith,) It feareth Friends, corrupteth those that love it. It is the disease of a weak Mind, which being infected therewith, can never be at rest. And Varro saith of it thus; Religious Men fear God for Love; and the Superstitious for Punishment.  
Now, true Religion (saith another worthy Author) is in truth the strongest exciter to the virtue of Integrity, fixing and engraving it upon the Heart of Man; making such deep impressions thereof upon the Soul, that a Man shall even prefer Death, to the foregoing of his Duty.  
And also Monsieur Charron tells us; That the end and effect of true Religion, is, faithfully to yield all the Honour and Glory unto God, and all the Benefit unto Man. We are to serve God with our Heart and Spirit, answerable to his Nature. And the most acceptable Sacrifice unto God, is, an innocent Soul, a harmless Life. A pure Mind is the best Service of God: the most religious worshipping him, is, to follow him, to imitate him. Yet nevertheless, we are not to contemn and disdain the Outward Public Worship of God, which must be an assistant to the other. To be brief: We must think, speak and deal with God, as if all the World did behold us; we must live and converse with the whole World, as if God saw us: and we are not to separate Piety from Honesty; for the one cannot be without the other entire and perfect. Now (saith he) here are two Rocks whereof we must take heed; for there are some who wholly give themselves to the Worship and Service of God, taking no care at all of true Virtue and Honesty, whereof they have no taste; a Vice noted as natural to the Jews, who were so besotted with this Outward Devotion, placing their Confidence therein, that they thought themselves discharged of all Duty; yea, they were made more hardy hereby to do any wickedness: From whence arose that Proverb, An Angel in the Church, and a Devil in the House: nay, they make Piety a Cover for Impiety:— they allege their Offices of Devotion, to extenuate or make recompense for their Sin and Iniquity. Others there are quite contrary, who make no account but of Virtue and Honesty, little caring for any thing that belongs to Religion; a fault of many Philosophers, and which is likewise too common among our Atheists. Now, the first is far more easy, and of greater show, and the fault of vulgar Spirits. The second is far more difficult and laborious in the performance, of less show, and is the fault of the more gallant and generous Spirits. The Pharisees were religious and wicked; and some of the Philosophers were good and virtuous, but yet irreligious. And, alas! may it not be said, What execrable Wickedness hath Zeal for Religion brought forth? so much is God injured and abused: For the unjustest War that hath ever been in the world, Religion incontinent hath been brought to stake to defend it; according to that Saying, Tantum Relligio potuit suadere malorum; (i. e.) Nothing but the pretence of Religion, that could have prevailed with Men to have been so wicked as they have proved. But he that hath Religion without Honesty, I will not say (saith he) that he is more wicked, but far more dangerous than he that hath neither the one or the other: Not that Religion teacheth us, nor any way forwards wickedness, (as some foolishly affirm;) but the reason is, that, having no taste, nor image or conceit of Honesty, but by the Imagination; and for the service of Religion; and that thinking that to be an honest Man, is no other thing, than to be careful to advance Religion, they believe all things whatsoever, be it Treachery, Sedition, Rebellion, Treason, or any other Crimes, to be not only lawful and sufferable, being covered with Zeal and Care of Religion, but also commendable and meritorious; yea, worthy of Canonization, if it serve for the progress and advancement of Religion, and the overthrow of their Adversaries.  
And the said Mr. Charron also saith; That the fear of a present Evil to fall upon us, stirs up in us Choler and Courage, which are Passions strangely violent, and wholly pervert Reason: and besides; he that hath a meaning to go astray, believes every thing as he would have it, and not as it is indeed. Accordingly, heretofore, Dr. Stillingfleet, when Dean of St. Paul's, in one of his printed Sermons, tells us; That no Man will sooner affirm a thing to be false, than he that knows it to be against his Interest to believe it to be true. And even Old Geofry Chancer long since hath told us; That English men, what they not like, they will never understand.  
But the said worthy Monsieur Charron afore mentioned, tells us; That there is in a wise and good Man a true Honesty and a true Piety joined and married together, and both of them complete and crowned with the Grace of God, which he will deny to none that shall ask it of him Mar. 15.11. Mar. 7.11. As St. Augustine saith, Deus dat spiritum sanctum petentibus eum, (i.e.) God giveth his Spirit to such as hearty ask it of him.  
And another telleth us; Man is a strange kind of noxious Animal very mischievous without Religion and Honesty: for of all the goods that are in Man, Virtue and Honesty is the first and principal, and which doth excel Knowledge and Dexterity; and we cannot but confess, that the Will where Virtue and Goodness lodgeth, is of all others the most excellent: for in truth, Honesty is a lightning Ray of the Divinity, a stream and dependant on the Eternal Law; which is God himself and his Will. As nothing can be just, which proceedeth not from Reason; so true Honesty is free, manly, generous, pleasant, cheerful, equal, uniform, and constant; not altering its pace or gate for the wind, the time, the occasion.  
True Honesty is a right, firm disposition of the Will to follow the counsel of Reason: It is an active, valiant, manly and effectual Goodness that is required in us; which is an easy and constant affection towards that which is good, right, just, according to Reason and Nature. Every Man therefore should be, or desire to be, an Honest Man, because he is a Man; and he that takes no care to be such, is a Monster, and renounceth himselt. I would have my honest Man (saith a Heathen) never to consent to any thing that is evil; these are things inseparable, (that is to say) to be, and to be willing to be, an Honest Man.  
And also that honest Heathen Socrates tells us; That an honest Man may suffer evil, but will never do any: for it is not permitted at any time for a Man to leave Virtue and Honesty, and therefore away with all Injustice and Wrong, all Treachery, Disloyalty, Rebellion and Treason. Indeed, all Passion of Choler, Envy, Hatred, Avarice, Concupiscence, and Self-love (saith one) is the deadly poison of the Judgement. and of all good Understanding: and every Man's particular Profit and Interest, is the worst poison of true Judgement and Affection.  
It is a happy thing (saith Plato) for a Man to go through his private Affairs, without Injustice. Perjury and Treachery is, in a certain sense, more base and execrable than Atheism: for it is a less sin to contemn God ' than to mock him. As an honest Man never wrongeth any one, so I would have an honest Man (saith he) never to consent to any Evil; for you sin twice, when you do but humour him that doth evil, which an honest Man never doth. And that to do good where there is danger and pain, is the part of an Honest Man, and of Virtue and Goodness: But there must (saith Monsieur Charron) be, to make my Honest Man complete, the Grace of God, whereby his Honesty, Goodness and Virtue hath life, and is brought forth in his due time, and receiveth its last and perfect portraiture. And as there is nothing, doubtless, to be preferred before bodily Health, but Honesty, which is the Health of the Soul; so also it is the best Policy and Good-Husbandry, to sow good and honest Actions; for then a Man may expect an harvest answerable; For (as Socrates said) the Just Man and the Happy Man are all one. And indeed, the said excellent Author aforesaid, Monsieur Charron, further discourseth to us; Honesty is far more worthy, firm stable and amiable than Profit, which in a moment vanisheth. And he further saith; That Justice in general, is the giving to every Man what of right belongeth to him. And that great Philosopher Heraclitus adviseth us, above all things, to combat Injustice and Wrong, and to suppress it with all our might, as we would do the most devouring Fire. And it hath been observed, above all, for a Man to wrong and injure the Innocent,) is to wrong God himself. And herein especially it is the part of a generous Mind to take part with the weaker Side, and to secure the Afflicted.  
A late worthy Author tells us; He that will mark it well, shall find not only more honest People, but also those more excellent in all kind of Virtue, among those that know little, than among those who know most; and therefore it hath been complained of in the world, that simple and open Virtue was turned into obscure and crafty Knowledge; and that in truth, Atheism, Error, Sects, and all the troubles of the world, have risen from the Men of Art and Knowledge, as the wise Seneca long since observed and complained of? viz. That when Men came to be learned, many times, they ceased then to be morally honest and virtuous. But this, certainly, is from the abuse of Learning and Knowledge, which are in themselves a great benefit and advantage to Humane Nature.  
It was an excellent and noble Character that was given of that great Lawyer and Judge, Sir John Fineux, in King Henry VIIIth's Reign; That he hated nothing but what was Dishonest, he feared nothing but was Ignoble, and loved nothing but what was Just.  
And it is related also of that Excellent, Learned and Valiant Knight, Sir Philip Sidney, in Queen Elizabeth's Reign; That he taught England the Majesty of Honest Dealing, and the Interest of being Religious; and that he found no Wisdom without Religion and Honesty. And it was further said of him; That none was more fearful of doing Evil, and none more resolved to suffer in a just Cause. For (as it hath been well observed) a good Conscience breeds great Resolution, and an innocent Soul is impregnable. Accordingly is that Saying of Horace, of a Virtuous and Honest Man; Justum & tenacem propositi virum, & (i. e.) He is such whom neither the Madness of the People, the He at of the Rabble, calling for an evil thing, nor the Face of a Tyrant menacing and commanding it, can shake his virtuous stedfastess; who is, I may add, semper idem, always the same honest Man, and Hands fixed as a Rock in a tempestuous Sea. And in truth, Honesty, Integrity and Fidelity was accounted by the wise Heathens to be the great Pillars which supported the Universe, and without which, no Kingdom or Government could possibly subsist; and they always looked upon such Persons who once had abandoned their Honesty and Fidelity, to be no other but as noxious Animals (as Wolves and Tigers) fit to be hunted out of the World by all Mankind. As also it is very wisely observed; That Fidelity and Honesty was like Life; which when it is once gone and parted from the Body, never returns again. It hath been observed also; That the first commitment of a Wrong, usually puts a Man upon a thousand Injuries to support that one.  
And it is further truly observed; That Simplicity and Truth is a great and wise thing, but Cunning and Deceit is mean and foolish: As also that proverbial Saying truly instructs us; viz. That Frost and Fraud may hold for a time, but they will both of them have dirty ends. And accordingly while the little Policy and Tricks of crafty Men expose them at last to Ruin and Destruction, Integrity will be its own Security. No wonder then die wise Heathen Seneca cries out; O quantum mali est nimium subtilitatis! (i. e.) O what a great evil is too much Subtlety!  
Now, let all honest Men be encouraged; that altho' the world should become so much Knave, that it should become a vice to be honest; yet (saith a worthy Author) Let us consider, that he that is entirely and genuinely honest is the Figure and Representation of the Deity, will draw down a protection against all the Injuries of any that shall dare to abuse it. And therefore it was long since resolved on by the wise Heathen Antisthenes; That it is better with a few good Men to fight against an Army of bad, than with swarms and shoals of bad men to have a few good men his enemies.  
And let us take a short view of the true and proper Effects of our Holy Christian Religion in the Primitive Times, (as a late worthy Prelate of our Church informs us from Minutins Felix,) viz. he thus speaks of them; He that is careful to preserve his Innocence, honoureth his Lord: He that observes Justice in his Deal, offers a Sacrifice to God; He that abstains from Fraud, presents a Peace-offering; and he that relieves his Neighbour, brings an ample Expiation: These are our Sacrifices, and these the Solemnity of our Devotion; and with us, he passes for the most religious Man, that is most honest.— In short, saith he, they knew no other terms of Salvation, but the habitual Practice of Piety and Devotion, of Justice and Honesty, of Mercy and Charity, of Humility and Meekness, of Temperance and Sobriety, of Continence and Chastity, of Obedience and Subjection to Government, of Unity and peaceable Dispositions among themselves; but above all of Heavenly-mindedness and Contempt of the World; and although they made allowance for the Lapses and Infirmities of Humane Nature, yet they looked upon a Christian that was habitually vicious, as the grossest of contradictions. And now may we not truly cry out and say, Aut non est Evangelium, aut nos non sumus Christiani, (i. e.) Eith●●●●●s is not the true Description of our Christianity, or 〈◊〉 now in our days are not Christians. Those that 〈◊〉 ●●●est to their own Principles of Christianity, may 〈…〉 themselves with this Consideration; That Inte●●●●● 〈◊〉 lasts Power, & Plainness survives Policy; a noble 〈…〉 Virtue is lasting. And also that Virtue and Integ●●●● cannot lie long hid or suppressed; for the time will come that shall raise it again, (yea, after it is buried,) and deliver it from the malignity of the Age that oppresseth it. Immortal Glory is the shadow of it, and keeps it company whether we will or no.  
Honesty (said Zeno) is the chief part of Good; and that an Honest Life is the Happy; for that rejoices in the present, and fears not the future. And a worthy Christian Author tells us; That Light is not more inseparable from a Sunbeam, than Peace and Pleasure of Soul is from a state of Purity, Integrity, and Honesty of Mind and Heart; which Chearsulness of Heart is their Duty, and which the Psalmist exhorts them to, Psal. 33.1, 2. Rejoice in the Lord, O ye righteous, for praise is comely for the upright: For, he loveth righteousness and judgement. And why may not I here mention that great piece of the Happiness of Mankind, Friendship, as an attendent upon Honesty; when, as the wise Heathen, Antisthenes, tells us, That Honest Men are all Friends? And I hearty pray, that we may all in this Nation become Honest Men, that so we may be all Friends; which doubtless would be our greatest Happiness and Welfare.  
Doubtless, there is a great deal of truth in that brief Motto of that Religious Emperor (as Grotius calls him) Mathias; Concordia lumine major, (i.e.) That Unity and Concord is a greater Blessing than Light and Knowledge. And may I not therefore use the words of a late worthy Author; What more desirable thing could it be, to see but a few at least to pay that regard to this blessing of Friendship as it deserves; and that a few instances would certainly be some comfort in th●●●●●●rable Age wherein we live, when the Vices and 〈◊〉 of Mankind seem to have banished it almost qui●● 〈◊〉 ●f the world.  
To conclude: What 〈…〉? when Christians in our days come so 〈…〉 Heathens in Integrity and Fidelity, whom 〈…〉 come short of Heaven? yea, when the 〈◊〉 even sinned away all sense of Sin, and lost the distinctions between Good and Evil? It hath been observed, That the Eye chat Sin shuts, Pain opens. God grant our present Sufferings may be medicinable to us, that so our iniquities may not be our ruin. And doubtless, a true and hearty Repentance would be one of the greatest pieces of Good-Husbandry we could pitch upon, and the wisest and best way to promote our great Interest and Safety. Which God in mercy grant to us. Amen.  
FINIS.