Counsel to the Rich, Chapter 5
CHAP. V. To the truly Religious.
GOodneſs and Greatneſs are a rare Conjunction. What more Divine, than le Bon & le Grand!
Holy Wiſdom tho it be, it ſelf, the greateſt, is good with an Inheritance. q. d. As good as it is, it is not always good that it ſhould be alone. Riches are an help meet for it. And,
When joined together, they do notably ſerve each other. They eminently aſſimilate their Profeſſor unto their Creator. They aſſimlate unto him, in being good, and doing it. In the Royal Attributes of Bleſſedneſs and Beneficence.
Neither doth the King of Kings, wholly deny us ſuch Repreſentatives of his. To ſome few of you he gives the Honour to be ſuch. Making you as viſibly rich in Faith and good Works, as in Money and Lands. Encreaſed with the Goods of both Worlds; the Volatile ones of this Earth, and the more enduring Subſtance of Heaven. And, as for ſuch of you,
All Men acknowledg your Order to be moſt Noble. Preciſeneſs it ſelf ſtiles you Right Honourable. Becauſe being ſo exalted by God, you exalt not your ſelves but him. You are wiſe and juſt; and, being inſtructed, you wax wiſer. Being reproved, you love your Reprover! And,
It is here concluded, your Honours will not think ſcorn to be catechiſed. Or, asked, in general, Firſt;
Are there not with you, even with you, Sins againſt the Lord your God? Galileo's Glaſſes do ſhow Spots in the Sun. Spots, ſome ſay, as big as Aſia and Africa. But, do not unaſſiſted Eyes ſpy your Faults? And, with your Gnats, very Camels; with Motes, very Beams? Have you no need, think you, of Snuffers to your Lamps? And daily remembrancers of your ſpiritual Diſtempers? Are the excellent Oils of wholſome Reproof, the leaſt of your Wants? Sirs,
With your leave ſuppoſed, it is asked alſo, particularly,
1. Do you indeed, marry in the Lord! In the Lord, and by his Law, do you match your ſelves, and your Sons and Daughters? Is Divine Counſel, or Conſent ſeriouſly asked? Is Religion, any of the Marriage-Articles you agree upon? Or, if any, is it not the firſt that is laſt ſerved? Protenùs ad Cenſum, de Moribus ultima fiet Qeſtio. May it not be ſaid of many a one, as of Jehoram; He walked in the way of the Kings of Iſrael, for the Daughter of Ahab was his Wife?
2. Do you train up your Children in the way of Salvation? Have you, your ſelves, much ſpeech with them about their Souls? And, are you much more curious in the choice of their Tutors, than of your Huntſmen and Falconers? Do you go to the coſt of Ariſtotles for your Alexanders? As Theodoſius, are you content with nothing but an Arſenius? A Man, in whom Learning and Vertue ſtrive for Preheminence. Gentlemen, may I ſay what I have known? More than a few of your Children, are ſtarved at Nurſe by dry Breaſts. And ſome are poiſoned at Nurſe, by the cancer'd Breaſts of vicious Teachers. A marvellous thing! that your Minds and Hearts ſhould endure a Teacher, who either hath not a cloven Tongue, or hath a cloven Foot. One, who is not either a Learned Saint, or a moſt accompliſhed Hypocrite. That, ſuch as you ſhould commit your Jewels, into any but rare Hands to poliſh them. Particularly,
3. Do you teach your Children early, the danger of Proſperity? Their danger of periſhing, upon the golden Sands. Which is not leſs, than their poor Neighbours periſhing in the deeps of Poverty. Do you ſhew them the beautiful Captive with her Head ſhaved? The bewitching World, with the Vanity of its Glories diſcovered. Do you tell them, and prove to them by Experiments, what Shadows all its Juno's are? Nay, do you not, ever and anon, let fall Expreſſions which do poiſon their Minds? And, add to their innate Idolatry of Wealth, and Honour, and Pleaſure? Bethink your ſelves, and anſwer; whether you do not give them occaſion to launce you, as a Noble Man of this Kingdom, was once launced by a young Nephew of his.
Being Guardian to the ſaid Nephew, he made him ſick of waiting upon his Lordſhip's Vanities; and deſirous of croſſing the Seas, for a Writ of Eaſe from that attendance. Yet, at parting, his firſt charge was, That the young Gentleman ſhould by no means change his Religion. Aſtoniſhed at this, the Nephew forthwith replies, Fear not that, my Lord; for as you have bred me, no Body will change with me.
The Jews in Barbary, we are told, do every Morning give their Children Honey or Sugar; ſaying, as this is ſweet to thy Taſte, let Learning be ſweet to thy Heart. What effects might we ſee, if Chriſtians would, with like conſtancy, inſtil Inſtructions into their Youth? And, eſpecially as to the Objects of their higheſt Eſteem and Delight. By Error wherein, is their perpetual Deſtruction. For, be it conſidered,
This is a ſure Rule. They neither honour or love God as God, who do not love and honour him above all Creatures. No thing is weight, which doth not draw the Scale. That which makes one Scale weigh down the other, makes the Weight. Our Honour and Love of God, are light, and far from Weight, until they do preponderate. Nor are they to be reckoned Love and Honour, when they do not weigh down all other. Becauſe, then, ſome baſe Idol carries down the Scale, and is of more account than the Triune God. In ſhort; Homage is to be reckoned by Surpluſſage: and our Love of the moſt High, never exiſts, until it exceeds; never begins, till it tranſcends. The many who reckon otherwiſe ſhall be made to reckon again, at the grand Audit.
4. Do you chooſe God's Servants to ſerve you? Do you not ever take Servants, without asking whether they do or will ſerve God? And do you not keep them without enquiring, what uſe they make of their holy Baptiſm? Is it any thing to you, whether they who wait at your Tables, do ever come to the Lord's Table, or no? Sirs, your Father Abraham's Servants were taught and commanded; and ſo ſhould his Childrens Servants be!
5. Do you eſteem highly Chriſt's Miniſtry? And, that for their work ſake? Do you not frown any of them into Silence and Sadneſs? Do you not tempt them to give you your Character like Antigonus his Picture, which was half faced, that the deformity might be concealed? Do you glad them by asking their Advice? Saying to one and another, as the ſick Child's Father to the Biſhop of Souls; If thou canſt do any thing, come help us! Do you tell them, as Alexander told a Flatterer of his; If thou ſeeſt not my Faults, thou art not a Philoſopher: if thou doſt ſee them and not admoniſh me, thou art a Traitor.
By the way, it muſt be asked; do you never take into your Chappel, Salt that is fitter for the Dunghil? Do you never make a Judas, your Apoſtle to a Benefice? Do you never put a ſtinking Snuff into a golden Candleſtick? Do you never ſend a blind Man, to be the Guide of a Pariſh? And a Blackmore to whiten all the Souls of it?
Beſides, it may be asked; whether you are not ſometimes ſick of the beſt of Heaven's Ambaſſadors? Reckoning them as ſo many Bills of Charges on you. Even while you keep at diſtance ſufficient from the Macedonian Fault. That, of giving beyond your Power. Have you not made ſome of them as poor as Job, for their imitating St. Paul? For their diſuſe of the enticing words of Man's Wiſdom; for their condeſcending to your Capacities; and not preaching in the Clouds? Do you not oftimes, deſpiſe their Propheſyings? Staying from a Sermon to play a Game. Being much leſs ſwift to hear, than to excuſe the Sin of not Hearing. And, ſevenfold leſs attentive to the Pulpit, than your Neighbours are to the Stage. Time runs too faſt they think at a Play-houſe; as long as Wit can run, they wiſh the Sun wouldſt and ſtill. But, at a Sermon, do not you watch the Glaſs, with a contrary Luſt? In a word; Have you not a practice of robbing the Miniſters, which are higheſt in your Favours? Your Chaplains eſpecially? Calling them to you, and detaining them with you; with an unmerciful Frequence, and a moſt tedious Impriſonment, waſting your Hours (as oft as your Levity can call forth theirs) in Squibs and Jeſts. Without a mu or gru of religious Conference; without a word ſeaſoned with Salt. This is Theft, and Sacrilege, for you devour that which is Holy.
It is poſſible, that, in ſuch days as ours, you may take a pride in keeping Chaplains. So rare a thing it is grown, that you may riſe up to Micah's preſumption; Now I know that the Lord will do me good, ſeeing I have a Levite to be my Prieſt. But, you are wiſer when you are your ſelves; if, as it is ſuppoſed, you are Iſraelites indeed.
6. Do you make the excellent of the Earth all your Delight? Are you nice in the Choice of Friends and Aſſociates? Do you mind how much your Welfare in Time and to Eternity, depends upon your Company? Upon your choice, and your uſe of Company? Do you ſhut out Lepers? Do you put to cure Men that are not hopeleſs? And, into your Boſoms, do you take none, but ſuch as are of ſerious Religion? The Fowls of the Air, and the Beaſts of the Field, keep not Heterogeneous Company. All the Herd, do caſt out the Deer that is chaſed and wounded. And all the Flocks of a Feather, do excommunicate ſuch as are of any other. They are leſs wiſe, to whom it is all one, whether their Conſorts be Saints or Brutes. And, who do forget what every Body knows, that if a Joſeph fall among Courtiers, he will rap out Oaths. If the High Prieſt's Hall do take a Peter, it turns him into a Judas.
7. Do you haſten to get reconciled, to any whom you have wronged? To any, tho ever ſo poor a Body. Do you not conceit, that it is a ſmall matter for a Cedar to wrong a Shrub? For, the Fat of the Earth to bite the Lean? Renowned Mr. Boyl, would ask forgiveneſs of his Servants, if he had let fall any rebuke which exceeded their Fault. [See my Book of Forgiving Enemies.]
8. Do you do good to them that hate you? Do you conſider, that, to revenge your ſelves, is but to be even with Enemies? To forgive them, is but to get above them. But, to do good for their Evil, is to riſe up to your Saviour's Example. What think you of bleſſed Cranmer, that ſtill was uneaſy, till he had anſwered an Affront with a Courteſy? And, an ill turn, with ſome good Gift! Pleaſe you, Sirs, to remember very Pericles, when a ſcurrilous Fellow had railed againſt him all Day, he commanded his Footman to light him home at Night. And Lycurgus, that forgave with his Heart, the Man that ſtruck out one of his Eyes.
9. Do you intreat your Tenants to remember their Landlord and yours? What! would not your intreaties make them pray daily with their Families? Make them read God's Word, as conſtantly as they eat his Bread? Make them as ſurely get their Children catechiſed, as clothed? Know you not, that your Words be of Power, to perfume their Cottages, with the Holy Word, and Prayer? And, that it is much from your ſilence, they are kept ſtinking with Vice, and rotting in Wickedneſs? Do not you, as others, mind no more than your own Rent; and ſhew no care of God's Tribute, or of your Tenants future State?
10. Do you covet to be rich in good Works? Do you beſtow your Charity, extenſively; as the Sun its Light? Readily, as Fountains do their Waters; proportionably to what you have, as Clouds do their Rain; chearfully, as you do lay out ſpare Money on a rich Purchaſe? Are you of his Heart that profeſſeth; if Almſgiving were as ſweet to other Men as to him, they would rather cut the Fleſh of their Arms into ſlices, than give nothing? Do you regard your Saviour's Engagement and Encouragement? Give Alms, and behold all things are clean unto you!
Sirs, upon you it lies, to vindicate the Credit of Proteſtants. And to practiſe what you hear preached; St. Paul's Faith, which works by Love. St. Peter's Faith, that ſhews it ſelf in brotherly Kindneſs and Charity. St. James's Faith which hath Works to ſhew. St. Jude's Faith, which is not a Cloud without Rain, or a Tree without Fruit. And St. John's Faith, which is not in Word only, but in Deed and Truth: without which your Faith is a Peacock's Feather, your Hope is a Spider's Web, your Charity is a painted Fire. You have much more Water than will turn your Mills. And, you have a Monitor in your Breaſts, that bids you not let any run, as the Waters of Jordan, into the dead Sea. Awake thou that ſleepeſt, preach this, O Conſcience! For in reſtraining their own Mercy, Men do forfeit God's Mercy. Biſhop Burnet's Letters ſay that the Annunciata in Naples, is the greateſt Hoſpital in the World. And, another tells us that, at Venice there are Seventy three rich Hoſpitals. The Dutch, all Men ſay, have no Beggar among them. And Sir Thomas Herbert ſaith as much of the Chineſe. But, if Engliſh Nobles and Gentlemen, would but do as Thevenot reports of the Muſſelmen; would they give a ſeventh part of their Eſtates to the relief of the Poor; yea, or but a tenth part; it would be ſaid for Charity, Who is like thee O England?
11. Do you abhor Prodigality; and the more for the ſake of Charity? Are you moderate in your Expences for Building and Furniture? For Apparel and Entertainments. In the Year 85, the Pope of Rome, ſpent but a Crown a Day; and Siſto the 8th, exceeded not Eighteen-pence. Do you (who paſs for better Chriſtians) take care how you lay out the Money, whereof you are but Stewards? Do you always, conſult your King, and Judg, whoſe it is? Do you deſpiſe a Cleopatra, drinking a Pearl of ſeventy eight thouſand Pound? And, a Lollia Paulina, wearing as many about her, as came to three hundred thouſand Pound? And, a Publicus Clodius, that muſt live in a Houſe which coſt an hundred and fourteen thouſand Pound? Plenty, without great Wiſdom, carries to wantonneſs and extravagance. When Rome ſwell'd with Wealth, it burſt into exceſs of both. More was given for a Fiſh, than would have bought an Ox. And, upon their Shooes they wore Pearls. Your Tympany may not riſe ſo high. But, under favour, be it asked; do you hate both extreams; of being profuſe, as the Sea, and of heaping up Gold as the Sand?
12. Do you preach to your ſelves that Goſpel Precept, Be ye courteous? Do you doubt but it binds the greateſt that are born of Women? You do not queſtion but it doth, and you cannot but feel, that, high Places do make rugged Tempers. The Rich are anſwered roughly. Do you therefore well conſider; wilful Moroſity is extream Inhumanity. Nor have Saints ſufficient Grace, to bear ſo brutiſh a Nature. Do not ſpit upon this homeſpun Epithet! For, none is more true or apt. The African Foreſts have nothing more unreaſonable in them than thoſe Churls, who do brow-beat Men, made in the Image of God; and for no other Cauſe, than their want of gay Clothes. Who deſpiſe ſuch Men, as God hath honoured with the Righteouſneſs of his Son; with the Grace of his Spirit; with the Guard of his Angels; and with the Reverſion of his Heavenly Kingdom. And, this becauſe they have not to ſhew the Trophies of Moth and Ruſt, and Thieves. Can they tell us, why their Eyes do not rather deſpiſe their Ears, becauſe they have not the faculty of Seeing? And, their Ears, deſpiſe their Eyes, becauſe they have as little the faculty of Hearing? Do you not ſee it, Sirs, your poor Friends haſten from you, when they ſee lowring Faces, thô you have open Hands. Affability is as obliging as Money; and Charity it ſelf is odious, when it is moroſe. As Medicines, tho ever ſo wholeſome, when they are bitter they are loathſome. To give large Morſels, and not ſhew ſweet Manners, is to give Marrowhones without the Marrow in them. David, thô a King, who had been provoked, ſugared his words; My People and my Brethren, 1 Chron. 28.2. The greater is your ſhame if you treat your fellow Subjects with Language …nhandſome. And, the rather, becauſe, right well you know, that hard Words and ſowr Faces, like Spaniſh Flies, do raiſe Bliſters.
13. Do you make your Light to ſhine before Men? Good Works muſt not be done, to be ſeen of Men; to fetch in their Praiſes. But they muſt be done to be ſeen of Men; to carry them forth Patterns! Believe you not, that you are commanded ſo to do them, that Friends and Enemies may be compelled to ſee them? You know, your Sins are written in Letters big enough for them to read. And, think you, that your Duties to God, and your Neighbour, ſhould be drawn in a leſs Character? Of old, the Angel was a Deſtroyer, if the Blood of the Lamb was not ſeen on the Door. Works and not Words, muſt convince Men that you are Chriſtians; and that you do value no Birth, like the Second; no Eſtate, like the Saints Inheritance in Light; no Place of Honour, like Chriſt's right Hand; no Place of Power, like that of judging the World; and no State, like the Heavenly one, in which, Deſires are exceeded, and Fears excluded! Ought you not to convince Men hereof? Or, think you, that any Language, but the language of Practice can convince them?
14. Do you greatly fear the leaſt Sin? Do you keep in Mind, what you well know? That, an everlaſting Hell, is the Wages of the leaſt Sin! That, St. Paul cried, O wretched Man, for very involuntary Sin! That, the old Law required Sacrifice for Sin in a very Dream, Lev. 15.16. That, it did alſo require extraordinary Sacrifices, for great Mens Sins. (Signifying your Treaſons to be the higher for being yours.) That the leaſt ſpark of Sin quickly becomes a great Flame! He, who was tempted to kill his Father, to defile his Mother, and to make himſelf drunk; he refuſed the two firſt, but promptly complied with the laſt. And, what came of it? Why, having glibly ſwallowed his one Gnat; before he came to himſelf again, he took down the two Camels alſo. If you will let in ever ſo little Thieves, the Pygmies will open your Doors to Anakims. A vain Thought, invites in the Sin againſt the Holy Ghoſt. When it is indulged, and favoured, it doth ſo.
15. Do you, of all Sins, dread the Thought of turning Grace into Wantonneſs? Of ſinning, becauſe Grace abounds? Of being ready to ſin, becauſe God is ready to forgive? Of daring to take down ſweet Poiſon, becauſe a powerful Antidote is prepared by your Soul's Phyſician? It is unqueſtionably true; the Forgiving great Sins is God's great Praiſe. Your Unrighteouſneſs, in his way of pardoning it, ſets off God's Righteouſneſs; and eminently praiſes it. But, what then? Of them that ſay, Let us do evil, that good may come; the Herald of free Grace ſaith plainly; Their Damnation is juſt!
This is told you by a moſt miſtaken Man, if theſe following particulars, be not too much forgotten, by Lords and Ladies. There is no Alliance between Chriſt and Belial. Imputed Righteouſneſs, thô it frees from Hell; it doth not, without inherent Righteouſneſs, capacitate for Heaven. Lepers, would be Lepers in the New Jeruſalem, it ſelf. 'Tis not the Place that can impart Bleſſedneſs. You cannot be like God in Felicity, if you be not like him in Purity. But, there can be no greater Sin, than the abuſe of Grace. No greater ſuperfluity of Naughtineſs, than miſuſe of Mercy and Forgiveneſs. Nothing can render you ſo unworthy of Mercy, as ſinning upon the Preſumption of it. Chryſoſtom ſays it was this, that aggravated Judas his Sin, and kept him from hope of Pardon!
16. Do you know thorowly how to abound? i. e. To perform the Duties, and to avoid the Dangers of your Proſperity. The great Apoſtle and Martyr of Chriſt did know this. And the Prince of Pagan Philoſophers and Courtiers, boaſted of his knowing it. Telling the World, that, he always kept a great diſtance between himſelf and his Eſtate. Inſomuch, that, When he came to part with it, it came off eaſily, as a Glove from his Hand; not, with torture, as his Skin from his Fleſh. Sirs, do you keep this diſtance, and greater? Do you conſider that you are but Men? For Iron Fanes are not Gold, but Iron, tho they be ſet upon ever ſo high Steeples. And Dwarfs are but Dwarfs, tho they do ſtand upon ever ſo high Stilts. Conſider you, that, being great Men, you have greater Duties incumbent on you? And, the greater are the Sins, which are committed by you. Conſider you, that, being alſo new Men, the Holy Ghoſt is extreamly grieved by your Miſcarriages? Unregenerate Mens Sins reſiſt, and vex; but yours do alſo grieve him. In ſhort; they muſt have an Ʋnction from the Holy one, and know all things, who do truly know how to uſe this World's good things. Tho every Abcdarian be apt to turn a Pygmalion.
17. Do you owe nothing but what you haſten to pay? No Reſpect, no good Office, no Money? The Divine old Law, is in force upon the Higheſt of you; At his Day thou ſhalt give the poor Hireling his Hire; neither ſhall the Sun go down on it; leſt he cry to the Lord, and it be Sin againſt thee. The Civilians Maxim is at your Tongues ends, againſt tardy-paying Tenants; Minùs ſolvit qui minus tempore ſolvit. Sum-total is no good Payment, if it be not brought in good Time. And, this holds as to all Debts. Inſomuch, that the Cries of Tradeſmen are horrible Reproaches to Gentlemen. And, you your ſelves do raiſe the worſt Scandala Magnatum, when you ſuffer Mercers and Taylors to come, and pull you by their own Coats. (Coats, that be theirs, and not yours, till they are paid for.) When you let Butchers, Poulterers, and Fiſhmongers have it to ſay, That your Tables are their Snares. Making hundreds to complain, that by arraying your ſelves, you reduce them unto Nakedneſs; and by your Feaſting, you do bring them to Famine. That they had not failed, if you had not broken them. When, likewiſe, your Domeſtick Servants are made to ſerve half an Apprenticeſhip, before they receive a Year's Wages. Sirs; the greateſt Men in Jeruſalem, were threatned to be made Bondmen, for unkindneſs to their Servants, Jer. 34th. And, Jehojakim himſelf is meant, in that word of the Prophet; Wo to him that uſeth his Neighbour without Wages. Delaying of Payment moſt times maketh diminution; and, many times utter denial of it.
Be it asked alſo, by the way; what your Worſhips think of this, whereof you do hear leſs? Leſs, from your Chaplains, and leſs from your Conſciences. Is it no Sin, or but a Peccadillo, to let a Servant go away from you empty? Shiftleſs, and deſtitute of means to live from you. What? Is the Law repeal'd which ſaith expreſly concerning a departing Servant? Thou ſhalt furniſh him liberally out of thy Flock, and out of thy Floor, and out of thy Winepreſs. Of that wherewith the Lord thy God hath bleſſed thee, thou ſhalt give unto him.
Away with paltry excuſes! Iſraelites are not themſelves when they turn off an old Servant, with leſs Proviſion made for him, than what is made for an old Horſe or Hound!
Wherein you have done Iniquity, good Sirs, do no more! But, repent, reſtore, reform, and let your Zeal provoke many! That, Men of Eſtates, and Beaſts of Prey, may no longer be Synonymous Terms, and the ſame Things! That it may no more be ſaid, you are fell as Lions, fierce as Leopards, ſavage as Bears, ravenous as Wolves, and that under a Form of Godlineſs. No, but that, you are together Gentle and Noblemen. Nurſing Fathers to your poor Neighbours; uſeful Elms to bear up all the weak and needy Vines, which are near you; ſweet Springs, to them, that have not Water enough to keep their Mills going.
It will one day be more honour, to have enabled a poor Man to keep his Cart on the Wheels, than to have kept ſeven of your own Coaches and Chariots on them. And, alas, what Pillows do you ſleep on, in the mean time; you, who cannot challenge the Town, and Countrey, as Samuel did; Whom have I defrauded, whom have I oppreſſed? Who cannot appeal, as the Prince, and the Saint of the Land of ƲZ; Have I deſpiſed the Cauſe of my Man-ſervant or Maid-ſervant, when they contended with me? Have I withheld the Poor their deſire, or cauſed the Eyes of the Widow to fail? Have I eaten my Morſel alone? and the Fatherleſs not eaten thereof? Have I ſeen any to periſh for want of Clothing, or any Poor without Covering? Have I lifted up my Hand againſt the Fatherleſs, when I ſaw my help in the Gate? What think you of your ſelves, you, who cannot ſay as Moſes; I have not hurt any one! And, as St. Paul; I have coveted no Man's Silver, Gold, or Apparel! Yea, and as our Saviour, our grand Exemplar; I have done many good Works among you!
The Clerks of your Cloſets, are not true unto God or your Souls, if they put you not in remembrance of theſe things. And, preach not Juſtice and Mercy. They can tell you if they pleaſe of the Sultan Selymus; who being preſſed by his Pyrrhus to lay out upon Hoſpitals, what he had wrongfully taken from the Perſians, abhorred it. And, required that it ſhould be reſtored, all of it, to the right Owners. And, with your good leave, they are able to add; that, Except the Righteouſneſs of a Chriſtian Gentleman, exceed the Righteouſneſs of a Turkiſh Sultan, he is not very likely to enter the Kingdom of Heaven.
18. Do you ſtudy the Book of Eccleſiaſtes? You, more than others, are in danger of being poiſoned. And, ſhould you not more than others, acquaint your ſelves with the Antidote? Riches, tho an adored Idol, are a ſtrong Poiſon. Whom of you do they do not make to ſwell, more or leſs? And, throughout the Royal Diſpenſatory you find not ſuch another Antidote as in this praiſed Book. Should you not, therefore, give it good Reading? One of your Rank made his thirteen Children, learn the Proverbs of Solomon by heart. I would that more of you would both learn and teach the Book of Eccleſiaſtes.
There you are told, your Cains are but Abels, i. e. Your Poſſeſſions be but Vanities. Your Riches do fill but your Mouths, not your Appetites. You have as many unſatisfied Deſires, as the People that rake Cinders. Your Titles may overcharge your Memories, but can never fill your Pride. Your ſenſual Pleaſures may waſte your Spirits, and ſtupify your Senſes, but can never ſatisfy, and make them ſay, it is enough. You are told of all the three; that, as many other Drugs, they are deadly without due Correctives. That, as all Flowers, they do fade quickly; and the longer you poſſeſs them, the leſs they do delight you. However, that, they neither prevent or retard Death. But do frequently haſten Diſeaſes and Death. That they are as diſproportionate to the Wants of your Souls, as ſhadows are to the Wants of your Bodies. That, (as you have it ſaid of your Children) they are certain Cares, and uncertain Comforts. And, that by all your Chymiſtry, you ſhall never extract Satisfaction out of them! No, but be far from any true Peace in the uſe of them, without theſe Anodynes, viz.
Religious Content with your Quota. Neither vexing that you have no more, nor envying to ſee others have Meaſure preſſed down and running over. It was moſt truly that Seneca told his Lucilius; it is Luſt that is ſick for Houſe fulls; Nature is as well with a few Spoonfuls.
Chearful and Thankful uſe of your Subſtance, according to the Quality of your Degree, the Decency of your Condition, and the Rules of Religion. Without luxurious Exceeding, or ſordid Living.
Humble acquieſcence under every Providence. Being dumb, whatever God doth, becauſe he doth it. He, whoſe Will is your Law. And, whoſe Gifts are more common than Day-light; but his Strokes, more rare than Thunderſhots.
Spirit, and Truth in God's Holy Worſhip. Service paid to his Majeſty, with all your Heart, and by the Rule of his Word. For bodily Service profits not. And, what is not preſcribed by the Divine Canon, is no better than a Dog's Neck. Regular Service and ſincere, is perfect Freedom; and profitable to all things. But God hath no pleaſure in Fools.
Sedateneſs of Mind under Oppreſſions by Men. Poſſeſſion of your Soul in Patience, while your Subſtance is ſmitten with the firſt of Wickedneſs. And, your Name, with the tyrannous Tongue of it. Imitation of your grand Exemplar; who was oppreſſed, and opened not his Mouth. Did not lay any Fewel on his Oppreſſors Fire. Did not call them Devils, who told him he was a Samaritan, and had a Devil.
A prepared Breaſt for all Events. Prepared as Pilgrims ſhould be, for Calms, and Storms. Prepared, to receive ſweet things thankfully; and bitter ones patiently. Moſt certain it is, that, he is Proof for any thing, that is become wiſe enough to prefer Preſervation in Brine, above Corruption in Honey.
Prudent Deport and Behaviour towards all Men. The Wiſdom of the Serpent, with the Innocence of the Dove, is a neceſſary Ingredient in human Life. A natural force it hath, and an inſtituted one; to preſerve Names from Calumny, and Perſons from Injury. It puts to ſilence the Ignorance of fooliſh Men. And, wins the very ſpiteful, unto Kindneſs. For, moſt of them be found tractable, when they are diſcreetly taken by the right Handle.
Charity towards the worſt of Men. Charity that believes all things, bears all things, hopes all things, endures all things. Charity that not only ſuffers, but is kind; and is not eaſily provoked. Charity, which abhors that condemned word, I will do unto the Man, as he hath done unto me!
Sobriety, or juſt Government of the Affections toward ſenſual things. Things, whoſe Ʋſe is neceſſary; but, the Exceſs is deadly. And, therefore, Affections toward them muſt be moderated, not deſtroyed. Cynical Auſterity, is Phrenzy more than Piety. But, Intemperance is a more common, and open defiance of Righteouſneſs, and Holineſs. The Vaſſals hereof do rob God of their Hearts and Lives. Rob themſelves of their Ʋnderſtandings. Rob Church and State of their Service. Rob their Families of their Maintenance. Thus doth every Soul, that is under the power of Wine and Oil!
Practick Prudence. Which is more than Science or Knowledg of the Natures of things. A Skill it is, to diſpoſe of them for good. To take the right Way and Seaſon, to convert them to the beſt Uſes. A Skill, without which, Science makes you but like a uſeleſs Ship. One, which hath a Sail, but of no uſe; as wanting a Rudder to direct its Courſe.
Pious Loyalty. Obedience to the King's Laws as far as conſiſteth with the Divine Commandments. Obedience to them as free and as full, as that which your Hands and Feet do yield to your Head.
Juſt Diligence. For, by much Slothfulneſs very lofty Buildings will decay. Thrô the Idleneſs of noble Hands Houſes of Cedar will drop through. One Hebrew word ſignifies, both, a rich Man, and a Man at Eaſe. But, to be idle, is the direct way to get rid of Riches and Eaſe. He that ſees all things by his Servants Eyes, and doeth all by their Hands; hath, commonly, both his Eyes to wipe, and his Hands to wring, before he is much older. It is not for Lords or very Kings to eat the Bread of Idleneſs. Tho they are not to ſweep the Houſe, or plow the Field; they are to know the ſtate of their Flocks, and to look well unto their Herds. Idleneſs exempts the higheſt of Men from the protection of Angels, Pſal. 91.11. Without ſome Pains no Infant ſucks. And, it is againſt God's Command, that any grown Body ems, unleſs he works, 2 Theſſ. 5.8.
Much Giving and Forgiving. You may come your ſelves, to Bread and Water, if you caſt not your Bread upon the Waters. i. e. If you give not Portions to ſeven, and alſo to eight; to Waters, or to multitudes of People; numberleſs as Water-drops. And, if you will give heed to all that is ſpoken; if you will not wink at ſome Faults, and paſs by ſome Miſcarriages, you will make your Servants curſe you to your Faces. i.e. By being mercileſs you will make them deſperate. If you are ſo unlike God toward them, you will have them very like Devils towards you.
Holy Root and Fruit. The Root of inward Reverence, the Fruit of univerſal Obedience. Fearing God, and keeping his Commandments. To wit, in the Faith of Chriſt, without whom we can do nothing! And the God with whom we have to do, will accept of nothing. Theſe are the whole of Man, or all of a Man. His Nature, his Duty, and his Intereſt, ſaith the great Biſhop Wilkins!
In ſhort; Courts as well Cottages, are ſummoned to attend theſe things. Let ƲS hear the Concluſion of the whole Matter. And, you, as well as we, are preſſed with a double Argument. From the Comprehenſiveneſs of the Matter, and from the Exactneſs of God's Judgment. The Judgment into which God will bring every OPEN Work and SECRET, whether it be Good or Evil!