A Christian Library

CHAP. XVIII.

MAny an one hath his father unfeathered to warm him, 〈◊〉 pride, drunkenness, gamming, &c. plucks them away again •• 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 〈◊〉 showers, he remains ever dry and fruitless, and no marvel, when 〈◊〉 • nely his l • ud and vicious courses bring God's curse upon all he hath or • ache • in hand; but when he and what he hath, is also • ursed for 〈◊〉 •• hers sake. For whereas the Holy Ghost saith of the just man, His seed •• all 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 children's children for their fathers goodness, verse. 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. 7.1. Mephibosheth fares the better for his fathers goodness, the Kenites for I • tbroes, 1 Sam. 15.6. and that some hundreds of years after, their Ancester was dead; Phi • ease his seed for his sake, Numb. 25.11, 12, 13. Solomon for his father David's sake, 2 Sam. 1.2. Ishmael for Abraham's sake, Gen. 17.20. And all Israel fared the better for Abraham, Isaac, and Jacob's sake, Deut. 4 37. 1 Kings 11.12. The loving-kindness of the Lord, says the Psalmist, endureth forever, and ever, upon them that fear him, and his righteousness upon children's 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 peremptorily 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 te • sons were hanged, Hester 9.13, 14. And so for Saul's sin, his seven sons were likewise hanged, 2. Sam. 21.6. and thus for Achan's sin, all his sons and daughters were stoned to death, and burned with fire by the Commandment of Moses, who was in God's stead, Josh. 7. Yea God hath peremptorily threatened, 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 believe, but as sure as God is just, the Son shall feel. 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 extreme 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 beggarly 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 be trusted with the like for the time to come ; and whereas hitherto he hath with Esau, rejected the blessing of prosperity, it will be denied 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 spiritual, as of worldly goods, it will sen • h • m to an eternal prison ; for what can we think of them, that do not only lose crusts & crumbs, which our 〈◊〉 would have carefully gathered up, John. 6.12. but even lavish & when away whole patrimonies ; yea, most wickedly spend them in riot, and up •• Dice, Drabs, Drunkenness? Oh the fearful account which these unth ••• Baylifs will one day have to give up, to our great Lord and Master, whe • he shall call them to a strict reckoning of their talents ! he was condemn ••• that increased not the sum concredited to him, what then shall become of him that lawlessely and lavishly spends and impaires it? bringing 〈◊〉 such a reckoning as this; Item, spent upon my lusts, pleasures and pr ••• forty years, and five hundred or ten thousand pounds, &c. let them be 〈◊〉 their right senses, they cannot think that God will take this for a 〈◊〉 discharge of their Steward-ships, though the devil may and will ma •• them believe, that Christ will quit all scores between him, the fat • e • , and them.

And thus I have made it plain, that want and beggary is the heir •• parent to riot and prodigality, and that he who when he should not, spe ••• too much, shall, when he would not, have too little to spend, a good lesson for young gulls. I have likewise shown, that what the covetous hath b •• gotten, is as ill bestowed, and worse employed, 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 ea ••• 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, he would curse this his folly, yea, if possible, it would double the pain of his infernal torment, as it fares with Gnipho the Usurer, who (as Lucia • feigneth) lying in hell, lamenteth his miserable estate, that one Rodoch • res, an incestuous Prodigal, on earth consumed his goods wastefully, 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 far 〈◊〉 and Lazarus in his bosom, parleying so seriously about his brethren, who • he had left behind him? Luke 16.23, &c. Why else doth our Savio •• say, that the wicked shall gnash their teeth for vexation, when they shall 〈◊〉 Abraham, & Isaac, & Jacob in the Kingdom of heaven, and themselves thr •• out of doors, Luke 13.28.

But that thou mayst the better fore-see, or at lest fore-think what 〈◊〉 follow, I will show thee thy case in sundry other persons.

Clodius, son to Esophus the Tr • gedian, spent marvelous great weal ••• which his father left him. Epicharmus the Athenian, having a large p • trimony left him by his parents, consumed it in six days, and all his life time after lived a beggar. Apicius, in banqueting, spent great re ••• nues, left him by his parsimonious father, and then because he would 〈◊〉 lead a miserable life, hanged himself. Pericles, Callias, and Nicius, by prodigal lavishing and palpable sensuallity, spent in a shorttime very great •• trimonies, left them by their parents, and when all their means was gone, they drank each of them a poisoned potion one to another, and died 〈◊〉 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 odd 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 intolerable 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 tire 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 prodigal ; for, for the most part the Misers means lights into the hands of some such ding-thrifty dearth-maker, as out of a laborious Silk-worm, rises a painted Butter-fly.

CHAP. XIX.

AND so much of the ninth judgment which God usually inflicts upon the merciless Miser. I will add but one more, nor needs he anymore to make him completely miserable; for though the former were woeful 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 bewitched with the love of money? is his heart rivited to the earth? and is he once enslaved to this sin? if so, there is no probability, hardly any possibility, that ever he should be converted or saved; nor is it to anymore end to admonish him, then to knock at a deaf man's door, or a dead man's grave.

Covetousness is not more the root of all evil, as the Apostle fitly stiles it, then it is the rot of all good, as is easy to prove; it is the root of all evil, the mother and metropolis of all sins that can be named; for th ••• 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, murder, treason, cozening in bargains, breaking of promises, perfideous underminings, contempt of God and all goodness, persecuting the truth, opposing the Gospel, hatred of God's Messengers, slighting of his Ordinances, unbelief, idolatry, witch-craft, ante-Cristanism, sacrilege, soul-murder, &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 practice, 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 ma •• er, his Prince, his Country, 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 endanger the losing of three whole Kingdoms ; yea, when once men are bewitched 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 enslaved itself to this sin, may be wrought by Satan to anything.

Justice is the mistress of all virtues, and the truest trial of a good man, but the covetous heart, is a very mint of fraud, and can readily coin 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. 3. 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 destroys 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 believe Samuel, that they had sinned in asking a King, before they saw a miracle from Heaven, even rounder and rain in wheat harvest, which was contrary to the nature of that Climate, and then they could confess it, and repent, 1 Sam. 12.17, 18, 19. But the covetous are in Pharaohes case, whom neither miracles nor judgments could prevail withal, and of whom God speaks to Moses in this manner. See that thou speak all the words, and do all the wonders before Pha • aoh, which I have put in thine hand; but I will harden his heart, and he shall not let the people g • , Exod. 7.1, • , 3, 4. And certaiuly, they of all others are the men to whom these ensuing Scriptures are appliable; Go, and say unto these people, ye shall hear indeed, but you shall not understand▪ 〈◊〉 shall plainly see and not perceive; make the heart of this people fat, make their ears heavy, and shut their ey • , lest they see with their eyes, 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 Virgin 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 man's mouth ; so are all means ineffectual that are used for the recovery of the covetous, as is well employed in those words of Abraham, to the rich Glutton, Luk. 1 • .29, 30, 31. our Savior expressly affirmeth, that it is easier 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 die, 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, dieth without mercy, as the Apostle concludes, Heb. 10.28. A covetous man, is like a sick patient that cannot spit, whom nothing will care, or like a crack • 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 Physicians 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 merciful, there is a Wolf turned into a man, yea, a Devil turned into a Saint ; Whence the Holy Ghost (speaking of Zacchaeus, and his conversion ) brings it in with a • • cce, behold, as if it were a wonder that Zacchaeus a covetous man should be converted; as let me refer it to the experience of the spiritual Reader, Did ye ever know, or hear, of three such covetous extortioners as Zacchaeus 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 persuaded to forsake their Idolatry and Superstition.

CHAP. XX.

AND ye • it is no wonder, if we consider the reasons. For, First, the covetous man is an Atheist, one that (like David's f •• l ) says 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 mere Atheists, who thonght whatsoever was said of Christ, Heaven, Hell, the day of judgment, the immortality of the soul, &c. to be but fables, and mere impostures, dreams, toys, and old wives fables; and being Atheists that believe not a Heaven, Hell, or day of judgment, 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 prefer 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 choosing of his wife, would have her well born and educated, fair, rich, wise, kind, with the like accommodations, but quite forgot to wish her good and vertous, and was accordingly blest in his choice; as King James (who made many such Matches) used the matter: the main reason of all is, men believe not a God, or a day of judgeme • t. Whence it is, that amongst all the desired privileges of this life, men commonly leave out holiness, 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 business 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 wrapped up in the port-mantua of their senses, 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, Pharaoh imputed men's worshiping of God, to idleness; They be idle, saith he, therefore they cry, let us go offer sacrifice unto our God, Exod. 5. • . It is a foolish thing, saith Cato, to hope for life by another's 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 • his 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 believed 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 eyes, 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) cos • Christ's 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 Savior's 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 yielding? No, Covetousness is idolatry, Eph. 5.5. Col. 3.5.

And Gold is the covetous man's 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 colors 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 man's love from his virtuous spouse, as his inordinate affection to a filthy strumpet ; so nothing does so far separate and diminish a man's 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 Savior, can serve two masters, for either he shall hate the one, and love the other, or else he shall lean 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 Lord's Supper, Luk. 14, 15. to 23. The Gadarenes that so highly prised their hogs, 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 embrace this pr • sent world, he soon forsook Paul, 〈…〉 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 abo • e, as we may plainly see, Job 31.24, 28. and as for his love and regard to the Word of God, I will refer it to his own conscience to determine, whether he finds any more taste in it, then in the white of an egg, yea, whether it be not as distasteful to him, as dead beer after a banquet of sweet-meats. Nor is it only distasteful to his palate, for his affections being but a little luke-warm water, it makes his religion even stomach-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 custom 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 stomach 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 covetousness, 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 so the earth, They have not cried unto me, saith God, with their hearts, when they • owled upon their beds, and when they assembled themselves, it was but for corn and wine, for they continue to rebel against me, Hosea 7.14. O that God had but the same place in men's affections, that riches, honors, 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, verse. 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 enjoy, verse. 17. And well does that man deserve to perish, that so loves the creature, a • 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 anything that speaks against covetousness, (and their refusing to hear it, shows 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 b •• ded 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 judgments ; resembling 〈◊〉 that would nor 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 exstinguished.

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 murderers ; 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. Bnt

Fifthly, suppose he should be prevailed withal to hear me, alls 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 enjoy 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 tha • 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 ointment upon her Savior, which otherwise might have been sold, and so put into his bag. The love of money, and comings in of gain, is dearer and sweeter to the Muck-worm, the • the saving of his soul, what possibility then of his being prevailed withal?

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 locked up his prisoners safe in a Dungeon, he may go play.

Cove • ous men are blind to all dangers, deaft to all good instructions ; they are be sotted 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, stopped their ears, and barri • •• d • ed their hearts against all our Savior did or said ; yea, they s • oft at his preaching, Luk. 1 • .24. and of all sorts of sinners that Christ preached unto • e was never 〈…〉 , but by them, when he preached against covetousness. Christianum dogma, vertitur in scomma, and whats the reason but this? rich worldlings think themselves so much the wiser, as they are the richer.

These things considered, no wonder that our Savior expressly affirmeth, that it is easier for a camel to go throug • 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 Physic 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 boil 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 everything becomes a deadly snare to such men, even everything 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 said (as I suppose) to make good what I promised, and to prove that the c • uell and unmerciful 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 men's judgments, and for the further and fuller discharge of what I promised in the beginning, that also is to be discovered, which when I have dispatched, 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 me with 〈…〉 〈…〉 30.8, 9. He prays against riches, as well as poverty, and that which we are to pray against, we may not desire; and what is it our Savior teacheth us to pray? but Give us this day our daily bread, Ma • . 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 Savior's 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, Matth. 17.27. he might have commanded twenty pounds as well as twenty pence, but he would not, to show 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 • either need to flatter nor borrow, is sufficient: He is rich enough saith Jerome, 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 die of a surfeit as of hunger.

It is a great skill to know what is enough, and greater wisdom to care for no more; if I have meat, drink, and apparel, I will learn therewith to be content; if I had the world full of weal • h beside, I could enjoy no more then I use, the rest could please me no otherwise then by looking upon, as wise Solomon shows, Eccles. 5.11. and why can I no • thus solace myself while it is another's? 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 Music 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 man's mind? for my part, (let me speak it to God's glory, and out of thankfulness) I have no share with either of them in these delights; I enjoy neither curious gardens, nor delicious music, nor sumputous f • re, 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 ma • , except with the unjust Steward, I should cozen my master, yet I would not change my con 〈…〉 s • nds 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, enjoys all things, though he have nothing; even as Adam was warm, though he had no clothes. The eyes 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, cares, and fears of want, when they want nothing but a thankful heart? these are miserably poor and unhappy, but it is in opinion only, 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 cove • s least, says Socrates, and also Seneca.

CHAP. XXIV.

TRue, this so transcends the condition, or indeed, the capacity of a Miser or Muck-worm, that he will count these but words, and mere bravadoes; but that those lovers of wisdom, 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, whereas thou, O Emperor, canst not content thyself with all the world, but daily hazardest thy life and fortunes, to augment thy Possessions. Now all that this Heathen possessed, was a Tub to dwell in, the people's 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 everything needful, so little did he desire superfluities. Abdolomenes, a poor Gardener, 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 died, his daughters were married at the common charge of the City. Apollonius T •• neas, having divers rich gifts sent him by Vespasian, refused the saying. They were for covetous-minded men and for those that had need of them, which he had not. Socrates being 〈…〉 by Archel • u • to come to receive store of gold; sent him word, that a measure of flower was sold in Athens for a penny, 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 Ducats; soon after repented himself: for he entered into such thoughts, and was so vexed with fear, care and watching for three days 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. Ier. 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 God's countenance, Psal. 4.67. Yea, he more valued God's Word, then thousands of gold and silver, Psal. 19.10. and 119.14, 127. Elisha refused Naaman's 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 man's silver, nor gold, Acts 20.33. it was only the saving of souls, that he thirsted after, 2 Cor. 12.14. Zacchaeus, when he was once become a Christian, was so far from desiring more, that he was all for diminishing 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 shown of all the Apostles, and lastly, of our Savior Christ.

To all which I might add 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. F • x 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 enjoyme •• s (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 doubt-not, but there are many such in the land.

Nor can it be thought strange, that God's 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 thyself, Gen. 33.9. Yea, if it fared so with the Heathen, for the love of that wisdom and virtue, 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 minds think, no man can be of any other then their own diet; and because they find 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 honor 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 underfoot with disdain, the worlds best proffers, like shadows as they are; and that can do as Balaam said, If Balak would give me his house-full of silver and gold; I cannot go beyond the Commandment 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 Mass together, one is transported with admiration and delight, the other looks upon it with indignation and scorn ; one thinks it heavenly, the other knows 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 wisdom could not make him rich: se • • ing but his mind 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 La • rtius 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 burden, and heavy laden, comes with great labor and difficulty, and with much ado 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 harbor 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 • yred 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 God's fatherly care and providence, in replenishing them, at all times of need, (even beyond imagination or expression) then others have, that know no • what it is sometimes to want: whiles wicked minds 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 hi • own.

We should forget at whose cost we live, if we wanted nothing: And doubtless, one bit from the mouth of the Raven, was more pleasing to Elijah ; then a whole Table full of Ahab's dainties. Nothing is more comfortable to God's children, then to see the sensible demonstrations of the divine care and providence, as is promised, Prov. 3.6. In all thy ways acknowledge him, and he shall direct thy ways. 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 Savior faith, Matth. 6. observes the same, and never doubts of the performance; so he takes no thought for tomorrow, 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 Lilies of the field, will be sure to feed and clothe them that are his sons and household servants, Matth. 6.25, to the end, Luke 12.22, to 33. Levite. 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 labor and recreation ; that each may set off the other, so God finds it meet, by a sense of want to humble us; and by supplying our wants to fill us with joy and thankfulness.

Ptolemy King of Egpyt, 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 favors so, as that everyone 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 seldom keeps his children from riches and abundance: lest they should choke 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 mind, 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 minds 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 ways; and what is the Almighty that we should fear him? Job 21.13, 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 labor, 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 • arking 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 shows, that there is no riches comparable to a contented mind, as Plutarch is of opinion, That there are poor Kings, and rich Cobblers, 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 Gardener in Arcadia, that at sixty years of age, had never gone from home, but kept himself and his family with their labor, 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 Africa ; 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 dwells 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 mind: and then if I have but little in estate, I shall have much in possession.

Fifthly, mean ones with their pover • y, misery, ignominy, are often saved ; whiles others with their honor, 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 aday; whereupon she fed and crammed 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 find him stubbron, Prov. 29.21.

Sixthly, they fix their affections upon heavenly riches, and not upon the temporary and transitory riches of this world: because in sickness, 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 joints 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 Melan • thon, 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 happiness, 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 happiness in these things: will not this your fair Herodias, appear as a stigmatized Gipsie? Will not all the toil and cost you have 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 liquor 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 mind? 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 wind and blast blown upon it by the Almighty, carries all away. What says Solomon? Prov. 23. Cease from thy wisdom, wilt thou cast thine eyes upon that, which is nothing? for riches taketh her to her wings, as an Eagle, and flieth away, Verse 4, 5. and Ier. 17.11. Isaiah 33.1. Prov. 12.27. Yea, all riches are uncertain, but those that are evil gotten, are • ost uncertain: as examples of all ages witness. 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 over boys, 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 Emperor, who after he had fought two and fifty pitched 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 entreated 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 satisfy his hunger. Yea, how many have we known in this City? reputed very rich, yet have broken for thousands. There are innumerable ways to become, poor ; a fire, a thief, a false servant, suretyship, trusting of bad customers, an unfaithful factor, a Pirate, an unskillful Pilate, God wines sands, a cross gale a wind, and many the like, hath brought millions of rich men to poverty. And yet this is the only wind, that blows up the Words bl • dder.

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 cometh to nothing.

And as riches well gotten are uncertain, so those that are evil gotten, are 〈◊〉 seldom lost with shame. As how many of our over-reachers have over-reached themselves so far? either by perjury, forgery, receiving of stolen 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 how 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 vapor, a cloud, a bubble in the water ; It is like a candle in the wind, 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 itself; 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 sizes, and likewise sculls in Golgotha, as, says 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 p • t far from them the evil day ; but they may find • it nearer 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-wind 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 thread of life breaketh, when men think least of death, as it fared with Saint Luke's 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 Iay, 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 whilst he was vainly vaunting thereof, the Chamber wherein he was, fell down, and bruised him to pieces. His glass 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 anymore between Nabal's festival, and his funeral, then ten or a dozen days, 1 Sam. 25.38. And could anything 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 days 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 Ahaz is forborne. 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 loins. However, thou canst not look to live many years. The Raven, the Phenix, the Elephant, the Lyon, and the Hart, fulfill their hundred years: But 〈◊〉 seldom lives to four score, and thou art drawing towards it. Besides the last month of the great year 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 child, 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 hour 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 man's desires, are fixed upon the riches of the mind ; which being once had, can never be lost. The which Saint Augustine only counted true riches. The wise and godly are of Pythagoras his mind: 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 themselves upon earth; but to lay up for themselves 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: honors, 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. Alas • , 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 show; 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 length 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 always the happiest: Yea, that they are the most miserable; who swim in wealth, wanting grace and God's blessing upon what they do possess: while that man is incomparably happy; to whom God in his love and favor, giveth only a competency of earthly things, and the blessing of contentation withal; 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 shall do from the Word of God. Nor need it seem strage, that for the improving of men's 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, concerning The Church,
• Political, concerning The Common-wealth,
• Moral, concerning Our neighbors and friends,
• Oeconomical, concerning Our private families,
• Monastical, concerning Our selves.

Or be it touching Our

• Temporal estate.
• Civil estate.
• Spirituul estate.
• 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 storehouse of all good instructions. And let a man study Machiavel, and all the Machiavilians, and State-politicians 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 six ; 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 ways 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 temporal 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 Commandments, and walk in his ways, we shall be blessed in the city, and blessed in the field, blessed in our going forth, and in our coming home, blessed in the fruit of our bodies, and in the fruit of our ground, and in the fruit of our cattle, 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 commandments: 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 thyself 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 commandments, 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 tells us that he greatly rejoiced 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. 11.1, 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 ministered unto us, or come in as it were upon the bargain, as our Savior hath assured us, Matth. 6.33. Talis est ill qui in Christ • credit, die qua credidit, qualis ill qui universam legem implevit ; saith Jerome, 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 itself: 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, honor, 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 obtain 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. Th • t 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 obtain of God, whatsoever they shall ask in Christ's 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 commandments, 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 God's 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 out 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 drink is not good for weak brains. Yea, if anything be wantiug 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 child, drink to them that have a Fever, or the Dropsy. 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 combat, 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 thankfulness, our spiritual wisdom, and likewise our patience, as I have largely shown 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 show 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 only 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 God's glory, and the people's good, was his principal aim and end: Hear what the Lord's answer is, Because this was in thine heart, and thou hast not asked riches, wealth or honor, nor the life of thine enemies, neither yet hast asked long life, but hast asked wisdom and knowledge for thyself, 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 honor, such as none of the Kings have had that have been before thee, neither shall there any after th •• have the like, &c. Yea, he was so surpassing rich, that he gave silver in Jerusalem as stones, and gave Cedars as the wild 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, honor, and happiness, is; to desire grace, that we may glorify God, and do good: for clearing whereof▪ I will 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 always, 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 ourselves, and what is good and fit for us, (even as the Nurse knows better then the child, 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 innocence) that ever lived: and like wise 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 until he had got his patrimony, and then forsook him, and spent the same in riot to the givers dishonor; 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 Savior 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 God's blessing upon what they do possess.

This is the first and main step to riches, and the next is like unto it, viz. • ounty 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 man's outward estate, then in being charitable to the poor, if we will believe God's Word. As what saith our Savior? Give and it shall be given unto you, good measure, pressed down, and shaken together, and r •• ning over shall men give into your bosom, Luke 6.38. Matth. 7.2. Mark 4.24. In which regard, it may be truly said: Eleemosyna non est divittarum dispendium, sed ditescendi potius compendium quaestusque o • nium 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 privilege never to want. And yet this is a bargain of God's own making. Plenty shall furnish the table, where Charity takes away, and gives to the poor. He hath sparsed abroad, (says the Psalmist ) and given to the poor, his benevolence remaineth forever, Psal. 112.9. He hath always to give, that hath a free and bountiful heart to give, says Saint Bernard. And of this the Prophet Isaiah does assure us, The liberal man (says 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 less abound in them, then silver did in the days of Solomon: of which only a few more, for I had rather press you with weight, then oppress you with number of arguments. What saith the wiseman? Prov. 3. Honor 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, itself 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 Chrysostom 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 cometh 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 months, and when the season comes, he reaps a harvest of thirty, forty 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 pity 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 man's debtor. Yea, by our liberality to the poor, our most gracious Redeemer, acknowledgeth himself gratified and engaged ; as himself does most steely 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 man's hand, is Christ's Treasury or Bank ; as one fitly calls it, and by putting thereinto, a man becomes a Creditor to his Savior. Neither will he pay or recompense 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 happiness in heaven, which is not to be valued with ten thousand worlds.

Ann why all this? but in recompense of feeding, clothing and visiting his poor brethren, and members, when they were destitute. Where note but the incomparable, and infinite difference, between the receipt and the return: as, ô the unmeasurable measure of our Savior's bounty! And how happy is that man, that may become a creditor to his Savior! heaven and earth shall be empty, before he shall want a royal payment.

Wherefore hearken 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 policy: 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 handful 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 Christ's sake, be returned upon our heads' in great measure, as some that I could name can say, out of admirable experience, and others should find, 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 • surer 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? persuade 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 act 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 stank 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 fat the easier to be performed. And what though carnal minds (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 household servants should not dare to trust him, as we may see in that example of the Noble man, 2 Kings 7.17, 2. & 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 he 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 quail in his wrath, until they were choked, 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 mind 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 rejoice, 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 favor, 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: for the second step to riches and as outward prosperity, viz. bounty and liberality to the poor.

CHAP. XXXI.

THe third and fourth are thankfulness, and humility ; which are no way inferior to the former.

Thankfulness and humility are the only means to enrich us with God's 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 if mine arm 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, Isaiah 10.13. Aesop's Crow not content with her own likeness, borrowed a feather of every bird ; and she became so proud, that she scorned them all: which the birds observing, they came and plucked 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 sow there, and there only, plenty of his blessings; where he is sure to reap plenty of thanks and service: but who will sow 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 labor. Ye • fools as we are, we forfeit many of God's favors, for not paying that easy quit-rent of thankfulness.

Ingratitude forfeits mercies, as Merchants do all to the King, by not paying of custom. 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 Emperor? he confessed ingenuously, he had never thought of it; to whom Tamberlain replied, 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 honor, thus it fared with them: Ye have sown much, and have reaped little; and he that earneth wages, earneth 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 labor of the hands, &c. Again, when they sought God's 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 God's own heart, and therefore he ever mixeth with his prayers praises. Bless the Lord, ô my soul, says he, and forget not all his benefits, Psal. 103.2. And being of a public 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 Oak ; 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 honor we can. Yea, teach us, ô Lord, to receive the benefit of thy merciful favor, and to return thee the thanks, and the glory.

And the like of Humility, Blessed are the meek (saith our Savior ) for they shall inherit the earth, Matth. 5.5. The reward of humility, and the fear of God, is riches, and honor, 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 God's: the more despicable in ourselves, 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 anything 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 shown unto thy servant: For with my staff I passed over this Jordan, and now I am become two bands, Gen. 32.10. When with the Publican we can confess, 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 the Baptist, and Saint Paul, the like, I am not worthy, I am not worthy. This is the way to obtain 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 enlarged▪ 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 God's own counsel set home with a very strict charge to all that have not a mind 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, be 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 obtain any benefit, is to acknowledge the Author, 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 honor himself. And indeed, that he may be honored 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 mere bounty. Of him, and through him, and for him, are all things: to whom be glory, forever, 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 labor 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 householders. The idle person, says Solomon, shall be clothed with rag • : 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. Gaius Furius, by his painful dexterity, and unwearied labor, got more means out of one small field, then his neighbors out of many great ones: whereupon he was accused to the Magistrate, as if by witchcraft, he had conveyed the corn of other men's 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 Lord's, these be my witchcrafts and sorceries ; but I cannot show 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 labor in their several callings, if they would have sufficient for themselves, and wherewith to help others. And this makes Solomon, in praising the virtuous 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 beggars, and base persons? It is the most corrupting Fly, that can blow in any human mind: 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 beggary 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 expenses) and a wary husbanding of what we get, hath made as many rich men, as painful getting.

It is our Savior's 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

And yet he of all men, is sure of a lasting competency, Prov. 28.27. Jam. 4.2, to 10.

Frugality, says Justin, is the mother of virtues. 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 penny the richer, for that huge sum 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 show, of all his comings in; because his fifty bellies did consume the gettings of his hundred hands. All the labor of that man of Monster, was for his mouth ; and did slide through his throat.

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 cracked vessel: But what the difference is, betwixt a wise and prudent frugality, and a vain expense of God's benefits, we may learn from, Gen. 42, &c. where notwithstanding the seven years of famine, Egypt had corn enough, when all other Countries 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 Countries adjoining, were no less fruitful, as the Learned aver. But that Prodigality hath brought many rich men to poverty, and poor men to beggary, 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 show 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 withal. For millions there are that are mighty rich, and yet are the most miserable, melancholy, and discontented men alive.

CHAP. I.

T He Surgeons of Greece, (like our English Mountebanks ) were wont to show the operations of their Skill upon Scaffolds, in view of all passengers: thereby to assure men what they could do, as well us to get more practice and custom, if they were deserving. The Merchant thinks it a good course, first to try with a little, how vendible his commodity will be, and after he replenisheth the Market, according to the esteem it finds with the Inhabitants. Nor is he held wise, that will venter all his estate in one bottom. Such were my thoughts, in publishing the first part of this Tracte: intending (like Phidias touching his portrayture ) that if it were liked, did abide the touch, pass the standard of the judicious Readers approbation: I would publish the residue, otherwise not: resolving whether allowed of, they should encourage me ; or disliked, they should amend me. And now having found that acceptance, which in modesty I could not expect, I have sent abroad the second Part.

In the former Part of this Discourse, I have declared what it is, and what it is not to be Rich: and withal chalked out the way in six Particulars, how men that are poor, may become Rich, and rid of poverty. In this which follows, I shall declare how they may become Happy, and rid of discontent or Melancholy.

Now for the effecting of this, there needs no more be done, than to cure men of their covetousness: for if that be once done, all is done; otherwise nothing, or nothing to purpose. For let a covetous man become never so rich, he is never the happier; his care, misery, and melancholy still remains: but let his covetousness cease, and then comes peace, and joy, and content, have he never so little: as I shall show when I come unto it. Yea, let men but leave, or be willing to leave this one sin, and they shall depart from this discourse, (like Naaman out of Jordan ) as if they had been washed, and all their sins taken away, like the scales from Paul's eyes, Act. 9.18. For what hath brought Usury, and Simony, and non-residency, and bribery, and perjury, and felony, and cruelty, and hypocrisy, and subtlety, and envy, and strife, and debate into the City, and Nation, and made every house an Inn, and every shopa Market of oaths, and lies, and equivocations, and fraud, and indeed of what not? but the superfluous and excessive love of money? What is the cause of all the murmurings▪ mutinies, jars, contentions, grudgings, repinings, fretting, chafing, weeping, vexing, complaining, and discontent in every Family? but the great controversy of mine and thine. Name but covetousness, and you have named the Mother of all sins that can be named, which makes 〈…〉 principal endeavor shall be, to prescribe some remedyes against this cursed sin. O that I could with little David, cull out of the Scriptures, (that spiritual and celestial Brook ) the stone or Pible, that would kill this Goliath: then would I stick it into his temples, with all my might. For I thirst to pleasure these unworthy men, with that which is more worth beyond compare, than all their wealth multiplied as many times, as there are sands on the sea-shore. For let me tell you, you worshippers of the golden Calf: that the cure which Erasistratus did upon Antiochus, for which he had fourteen thousand three hundred and seventy five pounds; was nothing to this cure of covetousness, in him that is therewith infected, or thereto enslaved: as you will confess if you but consider, what the difficulty of this cure is, of which I have largely spoken in Chapter 19, to Chapter 23. of the fore-going part.

CHAP. II.

Now there is no way to remove this let, or to rescue them from this Remora: except I can insure them, that they shall be gainers by the bargain, and receive by way of exchange, that which shall more than countervail what they part withal: which I doubt not, by the blessing of God to do, if they will but vouchsafe or be willing to hear, either reason or Divine Authority. And 1. I will prescribe or give them some rare Receits, acquaint them with some sovereign Remedies, against this desperate evil: and therein show them, how they shall or may, of the most miserable men alive, become the most Blessed and Happy. And who knows whether God hath not put me upon this work, and will accordingly bless the means that shall be used? though by a most unworthy and insufficient Instrument? Neither is the strength or weakness of means, either spur or bridle to God's choice, who sometimes does greatest acts, by weakest Agents ; and gives the greater success, to the weaker means. However, an Emperick or Quacksalver, hath now and then, had the hap to cure a Patient, whom a learned Artist could not do. Wherefore be at leisure you lovers of money, to hearken to what I shall produce from the word, to your ears ; and God shall speak to your hearts by his spirit, touching your temporal, civil, spiritual, and eternal state.

Now if you would relinquish this sin, and so be everlastingly happy; If you prefer true content, and the peace of God which passeth all understanding ; before your own misery and vexation: And rather desire to go to Heaven with Lazarus, than with Dives to those scorching flames ; observe these few things in order.

In the first place, lay to heart the things formerly delivered; consider that a competency of earthly things with content, is the best estate in the world. Yea that a poor and mean condition, (in case God be pleased to give grace, and his blessing with that little he bestows:) is far better and happier, than to swim in great wealth and abundance. Consider also, and set before you the heinousness of this sin and the 〈…〉 pany covetousness: and how it is the cause of many heavy and grievous judgments here, as well as depriving men of everlasting happiness, in Heaven ; and plunging them, into eternal hellish torments hereafter. Yea apply every word that hath been spoken to thyself: and this will be a good means to make thee moderate thy greedy desire, mortify thy carnal affections, and curb thine unruly, and insatiable appetite after gain. And without this all is to no purpose; Little would 〈◊〉 have availed the Israelites, that the Manna lay about their tents, if they had not gone forth and gathered it, beaten it, baked, and eaten it; so let the means of salvation be never so plentiful; if we bring it not home, and make it ours by application and faith: we are never a whit the better for the same. Cloaths must be put on, meat eaten, a plaster applied: or they will never warm, nourish, or heal.

CHAP. III.

Secondly, (though I inverte the order, in setting the cart before the horse ) dote not so upon the world: for while our minds are so scattered among these visible things, we forget how the state stand • within us. Besides, I have shewn you that as nothing so alienates a man's love, from his virtuous Consort, as his inordinate affection to a filthy strumpet : so nothing does so far separate, and diminish a man's love to God, and heavenly things, as our inordinate affection to the world and earthly things. The damps of the earth, do not more quench fire, than the love of the earth stiflles grace. Neither trees nor grass grow above, where the golden Mines are below. If the love of money, be once entered into the heart: no fruits of goodness, can appear in the life. Yea there is an absolute contrariety between the love of God, and the love of money. The Covetous man is like that Pompous Prelate, who said he would not lose his part in Parris, for his part in Paradise. Or like Vlisses, who so dearly loved his Country, that he preferred his native soil Ithaca, before immortality. Or the Child, that more esteems of an Apple, than of his Fathers Inheritance. For thus stands the case with them. Man hath a precious Jewel to dispose of, viz. his soul, God and the world come to buy it, the world steps in first, and tempts him as once Saul his servants, saying, Hear now ye Benjamites, will the son of Ishay, will the son of Mary, give everyone of you fields, and vineyards? will he make you all Captains over thousands? and Captains over hundreds? 1 Sam. 22.7. Yea if a man will needs have present possession, Satan will instantly give him bags of money ; as he dealt with Gehazi, Achan, Judas, Annanias and Sapphira, Balaam, and in a thousand the like cases.

God comes and out-bids the world ; for he offers grace, and peace, and glory: but withal he craves day for the greater part of it; and gives nothing in hand but his promise, his Word, and some small earnest of the bargain. Nay perhaps instead of bettering our condition, he makes it worse: for the encouragement that Christ gives is, Whosoever will be my Disciple, let him take up his cross daily and follow me, 〈…〉 what he enjoys unjustly; he must restore the same to the right owners, though it be to the impoverishing of his estate. As in case thou wouldst indeed, and to purpose become rich, happy and cheerful ; If thou lovest not gold, above thy salvation: restore to every man thy evil-gotten goods. For as humility is the repentance of pride, abstinence of surfeit, alms of covetousness, love of malice: so only restitution, is the repentance of injustice. This is the revenge that a Christian must take upon himself, if he means to be saved, 2 Cor. 7.11. For as the best charm for the tooth-ache, is to pull out the tooth: Or as they, who have meal in their stomachs undigested, or store of ill humors, are eased only by vometing them up: so if ever thou lookest to find ease in thy soul, and conscience, or to pacify God ; be sure to vomit up all thy extortions, by restitution. For as it fared with those Mariners touching Jonah, Jonah 1.15. they tremble, pray, unlade, strike sails, fall to oars, but all in vain, the Vessel was sick, and had taken a surfeit, when she took in the fugitive Prophet ; all the loss of their goods, cannot expiate the cause of this tempest ; there is a morsel that lies undigested in the stomach, throw out Jonah, and all is quiet.

There are a world of men, that bear the Name, and wear the livery, but have not the souls of Christians. Others must pay them, or they will use all kinds of extremity: but they (by their good wills) will not pay what is lent them, in their greatest need. But a debtor that can pay, and will not, makes himself uncapable of pardon. Indeed such men think to set all on Christ's score, and to say Dimitte nobis debit • nostra: forgive us our debts is sufficient, though they leave out the other part of the petition. But God does not forgive spiritual debts where men have no care to pay temporal debts. For he that dies before restitution, dies in his sin: and he that dies in his sin, cannot be saved. Nor is there a more infallible character of a wicked man, in all the Book of God: The wicked borroweth, but payeth not again Psal. 37.21.

Where is no restitution, of things unjustly gotten, there sin shall never be forgiven: Non t • llitur peccatum, nisi restituatur oblatum: as S ^t Augustine speaks, and all Orthodox Divines hold; in case the party have wherewithal. For if a man have it not, God will accept of the will for the deed. Yea in this, and all other cases: he doth the will of God, who does the best he can to do it. But in case a man do it not, so far as he is able: well may he gull his own soul, but God will think it foul scorn to be so mocked. As consider, Repentance without restitution: is as if a thief should take away thy purse, ask thee pardon, say he is sorry for it; but keeps it still : In this case, wouldst thou not say he did but mock thee? The Law of God, under the penalty of his curse, requireth thee to restore, whatsoever by unjustice or oppression, thou hast taken from thy neighbor or master ; with a fifth part (for amends) added to the principal, Levite. 6.5. Numb. 5.6, 7, 8. And we read that there is a flying roll, a winged curse for him, that gets riches by robbery and oppression: that shall not only pursue the thief, but even enter into his house, and consume it with the timber thereof, and the stones thereof, Zach. 5.3, 4.

Nor had Zacchaeus his repentance served his turn, (if ever he had this way been faulty,) or his bounty to the poor been accepted: if he had not withal, restored to every man his due, Luk. 19.3, 8. Micah 6.10, 11. Ier. • 8.8.

So that, whatever blinded sensualists may think of it; there is wisdom and gain in restoring : for when all is done, how to be saved is the best p • o • : and better it is, to case our evil-gotten goods over-board, than make shipwreck of our souls.

Merchants when a tempest comes, think it wisdom to cast their goods, yea even their ballayne • ver board, to save themselves. And for certain thou art worse than j • e • zy, if thou dost not the like. For what shall • t profit a man • though he should win the whole world, if he gain Hell with it, and •• ose both Heaven and his own soul? Mat. 16.26. What is it to flourish for a time, and perish forever ? and well does that man deserve to perish, that so loves the creature, as that he leaves the Creator. The loss of saith is a dangerous shipwreck ; if it be possible save your vessel, save your goods, save your bodies : but though you loose all else, save your faiths, save your souls.

True, your twenty in the hundred, will not believe this: but an hundred to twenty, he shall feel it, here or hereafter. As what gained Balaam, or Judas, or Ahab, or Achan, or Ananias and Sapphira ? when by seeking unlawful gain, they lost both what they got, and themselves too?

A man would think, that Achan paid dear enough for his goodly Babylonish garment, the two hundred shekels of silver, and his wedge of gold which he coveted, and took away: when He, his Sons, and Daughters, his Oxen, and Asses; his Sheep, and Tent; and all that he had, were stoned with stones, and burnt with fire : if that was all he suffered, Josh. 7.18. to 26. But to be cast into Hell, to lie forever in a bed of quenchless flames, is a far greater punishment. For the soul of all sufferings, are the sufferings of the soul; and in reason, if Dives be tormented in endless flames, for not giving his own goods to them that needed, Luk. 16.21, 23. Matth. 25.41, to 43. What shall become of him, that takes away other men's? If that servant in the Gospel, was bound to an everlasting prison, that only challenged his own debt; for that he had no pity on his fellow, as his Master had pity on him: whither shall they be cast, that unjustly vex their Neighbors, quarrel for that which is none of theirs, and lay title to another man's propriety? If he shall have judgment without mercy, that shows not mercy, Jam. 2.13. What shall become of extortion, and Rapine? Psal. 109.11. Oh the madness of men! that cannot be hired to hold their finger for one minute, in the weak flame of a farthing Candle ; knowing it so intolerable: and yet for trifles, will plunge themselves body and soul, into those endless and everlasting