A Cap of Grey Hairs for a Green Head, Text 2
A Diſcourſe on the Worth of a Good Name.
Eccleſ. Cap. 7. Verſ. 1.
A good man is better then precious oyntment.
WE read, Matth. 26.7. of a woman pouring an alabaſter-box of oyntment on the head of Jeſus; and John 12.3. we are told the perſon and the quantity; but the action there, is not applyed to the head, but to the feet of Jeſus: Not that this was not the ſame time when the oyntment was poured on his head, or that John miſtook the head for the feet; but that the Spirit might relate both the anoynting of his feet, and therewith Mary's wiping his feet with her hair; and the end of both, which is there declared, that it might be for his burial; and the reaſon of that, from the practice of the Jews, who were wont to anoynt the bodies of the dead; and that, not onelyonly that by the odour and fragrancie they might prevent any leſs acceptable ſmell, which the body might offend with, but (I ſuppoſe) more chiefly to preſerve the body from putrefaction: For which cauſe we read, Luk. 23.56. of ſpices and oyntments, prepared for the body of Jeſus. And this their cuſtom, 'tis like, was continued from the time of Jacob, whom Joſeph commanded his Phyſitians to embalme, done with ſo much curioſity, that forty days were ſpent about it; and that, but the uſual rate of thoſe who were embalmed, Gen. 50.3. And this ad perpetuandam memoriam mortuorum, which all Nations have had a deſire to.
Some by ſtately Structures and Sepulchres of higheſt value, as Artemiſia by her Husband Mauſolus.
Some by material repreſentations; as the Romans by their imagines Majorum.
Some by Cities built, or Caſtles, and called after their own names; as Alexander the Great by that in Egypt; and of later times, the Duke d' Alva by the Citadel at Antwerp; four Towers of which bare the Characters of his Name and Title.
And ſome by preſerving the body intire by curious oyntments and embalmings; at which the Egyptians were ſuch excellent Artiſts, that I have read of one body, kept in its due ſhape for two thouſand years: and to this preſervation of the memory doth the Text allude, preferring a good name to that purpoſe, before precious oyntment.
For putting the queſtion in the laſt verſe of the former Chapter, Who can tell what ſhall be after him under the Sun? What remembrance there ſhall be of a man after he is gone hence; he adds, A good name is better then precious oyntment.
So that you may ſee here, as it were, the Wiſeman ſtepping forth with a pair of ballances in his hand, and therein weighing a good name againſt precious oyntment; upon which trutination you have the cenſure given on the right-hand, that a good name is the better.
In the words we may obſerve,
1. What is here preferr'd A good name.
2. To what it is preferr'd as the better, o precious oyntment.
In the handling whereof, we will firſt ſhew what a good name is, and then why the beſt embalming.
As to the firſt: a Good name is a laudable conception of a perſon which hath ſeiſed the mindes of others, ariſing from ſomething of worth, which they apprehend by him.
This conception ariſeth from ſomething whereby we perceive a perſon to have gone beyond the common rate of men, or at leaſt common corruption.
Whence divers perſons have obtained good names, as they have excelled,
1. By ſome profitable invention, whereby they have been uſeful in their Generation to the good of others; in which reſpect we finde the Scriptures recording, Jabal the father of them that dwell in tents, and Tubal-Cain the inſtructor of every artificer, Gen. 4.20, 22. Thus alſo in heathen Story we finde the memories celebrated of Eurialus, the firſt inventer of Houſes, and Triptolimus of the Plow. And ſo that Fauſtus the inventer of Printing; fortunate by name, and by ſucceſs, ſhall not want an honourable remembrance while the Preſs knows how to imprint Characters in his Memorial. And thus thoſe Philoſophers, the Inventers of curious and ingenious diſcoveries, perpetuated their Memories to Poſterity; and Ariſtotles Monument is ſtill laſting in his Writings when the coſtly Sepulchre of Mauſolus is no where to be found.
And this is ſuch an embalming, that the Heathen deified thoſe who were the Inventers of profitable Commodities; as Liber the finder out of Wine, and Ceres of Corn, enrolled in the Catalogue of their gods.
2. By being publick-ſpirited, and willing for the general good to deny their ſelf-intereſt. Thus Cym…n the Athenian is memoris'd not one'y for his Piety to his Father, and his Martial acts, but eſpecially for his Charity, in that he laid his great Poſſeſſions common for the poor Athenians in a great ſcarcity of Victuals. Thus we have the Decii, Horatii, and Fabii, regiſtring their names among the Romans, in that they accounted it Dulce propatria mori. And the Scriptures record Jehojada, buryed among the Kings, becauſe he had done good to Iſrael, 2 Chr. 24.16.
3. By being uſeful to promote and advance the concernments of their own Families, by providence and induſtry; whence that Houſwife in the Proverbs, who conſidereth a field and buyeth it, &c. is diſmiſt with this Elogium, Give her of the fruit of her hands, and let her own works praiſe her in the gates, Prov. 31.31. When thoſe unprofitable drones, who ſpend their time to trick up themſelves, that they may ſee and be ſeen, periſh in their own rottenneſs. And when ſuch as refuſe to give to the poors bellies, that they may make gallant their own backs, ſhall like a candle expire in their own ſtinks: Then the dead Dorcaſſes ſhall have the coats and garments ſhew'd, which they made while they lived to cloath the naked with; and ſhall be followed out of the world with this diſcourſe, that they were full of good works, and alms-deeds which they did, Act. 9.36, 39.
4. By being publick-bleſſings to the places where they live, to the Families they have been of, like chariots and horſes, for publick defence and ornament, 2 Kings 13.14. like Abraham, and Jacob, and Joſeph, and David; ſuch as leave behinde them, not onelyonly imitable acts, like the faith of the Grandmother Lois, and the Mother Eunice; but in the remembrance alſo of whom, God ſhould pleaſe to do good to their Poſterities, 2 King. 8.19. ſuch who are for Walls and Bulwarks; for whoſe ſakes God will ſpare a ſinning people.
5. By being exemplary in acts of Moral vertue. Thus we have Ariſtides regiſtred for his Juſtice, Regulus for his fidelity, Scipio for his continencie, Curtius for his moderation, who was Dictator ab aratro; and Tubero for his contented poverty, who did caenare fictilibus in ipſo Capitolio.
6. By Faith and Patience, and the exerciſes of Grace; by which ſome have purchaſed better names then of ſons and daughters, Iſai. 56.5. Whence the Apoſtle ſaith, Jam. 5.11. Ye have heard of the patience of Job. Ye have heard of the faith of Abraham, and the conſtancie of the three children: and you may ſee a Catalogue of Worthies, whom it hath pleaſed God himſelf to regiſter, Heb. 11. of whom 'tis ſaid, All theſe obtained a good report; ſuch whoſe names are written, not in earth onelyonly, but alſo in heaven.
Now why ſuch a good name is better then precious oyntment preſerving the memory more then the beſt embalming, will appear, it we conſider,
1. That it is the moſt certain expedient to continue our Memorial: a man may be deprived of other means, which he may deſigne to himſelf, by the iniquity or Executors; but this a man is ſure himſelf to put out of doubt. Miltiades the Athenian, though forbidden burial, yet hath raiſed up to himſelf a never-dying Monument by his vertues. And Supio, though inter'd in his own houſe, hath left his memory better preſerv'd then if he had been preſſed with a Pyramid.
2. That it is the moſt durable. Herod rob'd and ſpoil'd the Sepulchre of David, but could not ſpoil his memory: that God himſelf remembers many years after that he was fallen aſleep, as an argument why he ſhould ſhew merciemercy to his Poſterity. This is the way to place a mans Memorial beyond the reach of men. It ſometimes ſo falls out, that thoſe who by their Funeral-pomp have been plac'd inter ſuperos, among the Gods above; at the next turn have been diſpatch'd ad inferos, rendred vile and accurſed by all imaginable indignities: Like Claudius Caeſar whom Seneca reigns to be thruſt out of Heaven, and ſent down to Hell. But a good name admits of none of theſe miſadventures, often ſhining brighter by obſcuration: as T…ritus ſaith of C…ſſius and Brutus, whoſe Effigies were not ſhew'd it the Funeral of Junia; Praefulgebant Caſſius, at que Brutus eo ipſo, quod effigies eorum non viſebantun.
3. That it is the moſt perpetual expedient: Not onelyonly moſt durable againſt the force of men, but alſo moſt permanent againſt the tyranny of time. This is it which that Edax rerum can make no prey of. But when the moſt laſting Marbles fret, and prove unfaithful unto their inſcriptions; when a deluge of forgetfulneſs drowns the moſt pompous Funerals; then a good name ſhall buoy up the memory, and preſerve it from the common inundation.
4. That this is an expedient of our own making. Embalmings, coſtly Sepulchres, are done for us, not done by us: But a good name is that whereby we embalme our ſelves. 'Twas a true Maxime of the Stoicks, Quae extra ſunt, noſtra non ſunt, like that of the Poet, Et genus, & proavos, & quae non fecimus ipſi, vix ea noſtra voco. But in this, like the Phoenix, we gather together for our ſelves ſpices, and celebrate our own Funerals.
5. That God himſelf is willing in this reſpect to be the Phyſitian, and embalm the deceaſed with this ſort of embalming. You may therefore obſerve, how that through the whole Book of the Kings, the Lord is pleaſed to break the boxes of his ſweet Odors over the Sepulchres of the good Kings; ſo that as Paul ſaith, 2 Cor. 5.1. When the earthly houſe of this tabernacle ſhall be diſſolved, we have a building of God, an houſe not made with hands: So may we ſay here, that when the ſtately Sepulchres of the interred, ſhall crumble into duſt, then ſhall the good men have their Epitaphs foreign, not made with hands, but ſuch a Sepulchre, whoſe maker and builder is God.
6. That this puts a vaſt difference between thoſe that are embalmed with it, and ſuch who are not. We in our thoughts put no great odds between two wicked men, though the one lye under a ſtately Monument, the other on a dung-hill, but we fear that they may be both gone to their own place: But we have a far different eſtimate of a good man, though caſt out into the Common-ſhore, then we have of any wicked perſon, however ſumptuouſly interred: For which cauſe we finde ſo vaſt a difference made between the exit of Jehoram, and that of Joſiah, 2 Chro. 21.20. and 35.29.
The Text thus explained, may be applyed,
Firſt, for our inſtruction in theſe particulars.
1. Hereby we may ſee the way, how we may emerge out of the common Grave, how we may render our aſhes diſcernable, among thoſe which are caſt out into the common Urn: How to diſappoint Death, that great Leveller, that with his Sythe cuts all down, and lays all in the Swarths of the wide field of this world: How, though a Diogenes, you may beard an Alexander; when thoſe who cauſed terrour in the land of the living, lye all down in the pit among the uncircumciſed in the grave, Ezek. 32.20. and in that very day all their ambitious thoughts, and all their oppreſſive thoughts periſh; and their remembrance periſheth from the earth, and they have no name in the ſtreet, but they ſhall be forgotten as untimely births, Job 18.17. Then ſhall the good mans name, like Aarons Rod, bloſſom among the dryneſs of the reſt of the world, and his remembrance be perſpicuous. His life being diſcernable in the luſtre of it, having indeavoured to make his light ſhine among men. And verily, hereby you may know how to prevent the ſtilneſs of the Grave, the huſhneſs of Death, and the forgetfulneſs of the Lethean Lake, when we go hence, and ſhall be ſeen here no more: By this means we may volitare in ore piorum; and being dead, may yet ſpeak, Heb. 11.4. When your imitable holineſs, patience, faith, godlineſs, juſtice, and ſobriety, may be the inſtructers of future Generations; and they that are yet to be born, ſhall tell their Children, as an incouragement to well-doing, in what eminent acts of Grace you have appeared for God; and in how great works of protection and goodneſs, God hath appeared for you.
2. Hereby you may know how to caſt Roſe-water upon your own Roſemary; how to perfume your own relicts, better then by the coſtly oyntments and ſpices of the Merchant; how you may render your ſelves grateful and acceptable to the remembrance of good Men, Angels, and God himſelf: for by this means is Noahs name honourably remembred by the holy God, many hundred years after he had ſlept with his Fathers in the Grave, Ezek. 14.14.
3. By this means you may know how to prevent the ill-husbandry of your Heirs, and to raiſe up better Pillars to the perpetuating of your names then that of Abſalom. A certain Judge of this Land lying on his death-bed, making his Will, wherein he bequeathed great poſſeſſions to his Son; ſaid of them, Nunc mea, nunc hujus, & poſtea neſcio cujas: which words of his prov'd ſomething prophetical, there being ſcarce any thing left of thoſe large poſſeſſions to the fourth Generation. So uncertain, ſo very uncertain a mean is acquired wealth, to continue our memories to the remaining world; therefore how much better is it to have thy name regiſtred among the Acts and Monuments of good men, then to rear up material Monuments to our ſelves, or to have our names continued by a doubtful Poſterity?
4. Hereby you may know how to ſave your Executors the labour, and coſt too, of going to Rome for a Saintſhip. There is an eaſier, readyer, and better way to do it, and that without waiting either the Popes pleaſure or leiſure: there be many in his Catalogue of Saints, that are not ſo in mens thoughts, and there's reaſon to believe neither in Gods court-roll; not there, where thoſe names are written which are written in Heaven. But thoſe who in the Popes Hag…ography are exalted to Heaven, many of them may be fear'd to be caſt down to Hell; and ſome of thoſe rais'd up to Heaven, whom he hath curſt with bell, book and candle. But whoſoever by an upright life, hath written himſelf a Saint, in the acknowledgement of his own conſcience, and of good men, ſhall finde it alſo ſo written in the Lambs book of life.
Laſtly, hereby, on the contrary part, you may be informed,
1. How vile it is to bury our ſelves in a dunghil, and make the ſtench of our corruption more noiſome then otherwiſe it would be, by an unproſitable life; when we do not onelyonly render our ſelves not deſired, by being uſeleſs in our Generation; but are, as it were, kickt out of the world by our Relations, as a cumber and burthen to the earth we tread on; when we are onelyonly conſulting how to eat, and drink, and ſport our ſelves; and are like the fatted Swine, whoſe death is deſired, becauſe then onelyonly profitable: When men neither by any uſeful imployment increaſe their own wealth, nor by any acceptable quanties ingage the affection of others, but are like ſmoke to the eyes of thoſe which they converſe with, by crabbed conditions, and by prodigality and ill-husbandry have with their own hands buryed their Eſtates, they may well expect like a Candle which hath firſt conſumed all its own fat, to go out in a ſtink, and as they deſerve, like Coniah, to be buried with the burial of an aſs; ſo will their memories be ſoon as rotten as their putrified corpſe; and inſtead of that embalming of a good name, which is better then precious oyntment, their remembrance ſhall be abominable to their own, and noiſome to all that are good.
2. How deteſtable is it by a debauched life to render your Poſterity aſhamed of your remembrance, when you burn a brand of repreach upon your ſucceeding Generations by unhandſome acts; ſo that they bluſh to hear your name mentioned, and wiſh that your memories might be buried with a ſpeedy oblivion. The Law ſaith, Deut. 23.2. that a baſtard ſhall not enter into the tabernacle of the Lord to the tenth generation. And verily, how often is it that the Generations to come very long after, are reproached with thoſe acts of uncleanneſs, oppreſſion, cruelty, and villany, which were committed by the Fore-fathers! and as is ſaid, Cant. 8.7. of love, that many waters cannot quench it, neither can the flouds drown it; if a man would give all the ſubſtance of his houſe for love, it would be utterly contemned: So may we ſay, that no coſt can purchaſe off this blot; no expence, no Heroick worth of Poſterity can purge away this reproach; but like a fretting canker it eats through the moſt ſolid Marbles, and leaves an uglineſs which no hand can mend; a filth which no ſope, no nitre can waſh off; a ſtench that all the odors of Arabia cannot prevent the odious reſentment of it.
3. How abominable a thing it is, to be the patterns of notorious wickedneſs to the Generations to come, and have your names regiſtred among the black Regiment of thoſe who have been the Bell-weathers to the reſidue of the World, to lead them forth into thoſe actions which are facinorous; when like Jeroboam the ſon of Nebat (who is ſo often mentioned in Scripture, as a curſed pattern of impiety and idolatry to the Kings that followed) you ſhould be remembred as the authors of wickedneſs to others. As Cain, who though ſo many thouſand of years ſince, yet is recorded as the firſt murtherer, 1 Joh 3.12. For as thoſe mens names are worthily hiſtoried, who have been patterns of well-doing to the reſidue of the world (as that Lambert of Greenwich, who is memoris'd as being the firſt in the reſurrection of good works, after the demoliſhing of Abbies, building the firſt Almſhouſe in Queen Elizabeths days:) So is it the juſt demerit of thoſe, who by wicked practices have led the van in that black Legion of evil doers, that they ſhould have their names branded to Poſterity; and be, as it were, hang'd up in the chains of a juſt deteſtation, for the terror of others. Hence is it that in Divine ſtory Chams impiety is both recorded and accurſed.
4. How lamentable is it, by notorious wickedneſs to entail curſes upon our Poſterities, which they may ſmart for, either with us, as Corah, Numb. 16.3. Achan, Joſh. 7.24. or after we are dead and gone, as Jehoram, 2 King. 9.25. when not onelyonly we bring a ſpeedy deſtruction upon our Children, as it fared with Jeroboam, from whom was cut off, him that piſſed againſt the wall, ſo that of him there was none ſhut up nor left, 1 King. 15.29. But alſo burn thoſe marks of Divine vengeance, which are never worn out, as Gehazies leproſie cleaving to his poſterity for ever, 2 King. 5.27. and Gods curſe upon Elies Houſe, 1 Sam. 2.31. which you may ſee ſadly felt, by the following Generations, 1 Sam. 22.18, 19. 1 King. 2.27. And hence it comes to paſs, that Poſterities, though leſs flag…tious, yet approving the ſins of their Fore-fathers, do ſmart under thoſe ſevere judgements, which the Fathers enormities juſtly merited; yea, and ſometimes too, when they have been forgiven to the Progenitors; as the ſins of Manaſſes required of his Poſterity, though pardoned to him. And from this cauſe it is, that ſome Parents do not onelyonly prove cheats to their Poſterities, leaving then ſhews onelyonly, inſtead of ſubſtances, while they leave them ill gotten goods, which like Pillars of Salt quickly reſolve into water, and flect away from thoſe that poſſeſſed them; but they do alſo (as it were) kindle a fire in their own Houſes, and lay trains for the blowing up of their Families; when the curſe of God juſtly due for their ſins, like a Fire long in kindling, breaks out at laſt, to the utter ruine of their Poſterities, and ſubverſion of thoſe deſignes of greatneſs and perpetuity which they had imagined. Hence we ſee thoſe ſtately Structures built, that they might be the Manſion houſes for their following Generations, and therefore called after their own names, either quickly changing their owners, who by ill-husbandry and riot throw themſelves into the mouths of greedy Uſurers, or elſe Gods ſevere judgements of the Sword or Peſtilence, ſoon root them out thence, and in a few years 'tis ſcarce remembred that any ſuch had a being there. Sin being of the nature of that leproſie ſpoken of, Lev. 14.44. which will not be cleanſed, till the houſe be broken down, and the ſtones thereof, the timber and the morter be thrown out into an unclean place.
The next Application of the Text may be to exhort us,
1. To lay our ſelves decently in our Graves. It was the ambition of the Ancients, that at their death, they might lay down their bodies in comely poſtures. And even they that laid violent hands upon themſelves, were chiefly ſolicitous in this, that they might not fall ſo, as to become an unſeemly ſpectacle. Thus far certainly the ſame minde concerns us all, that we go not out of the world in an uncomely manner: not wallowing in our own vomits, nor hurried hence with our own luxury and intemperance, and as it were dig our own Graves with our diſorders; cutting aſunder the thred of our lives, which otherwiſe 'tis probable might be much longer protracted: For our lives are ſhort of themſelves, but much ſhorter do we make them by our exceſſes; when we quench our natural heat by ſlouds of intemperance, and contract thoſe diſeaſes, which like an eager canker ſoon devour us, or elſe deprive our ſelves of our own reaſon, becoming ſots; and burying our underſtandings before our bodies; or in diſtempered fits expoſing our ſelves to dangers and precipices, to the breaking of our necks, or otherwiſe haſtening our departures.
For what more direful ſight can there be, then to ſee a man not made a brute onelyonly by his ſlot, but that comely body which God hath given, rendred moſt ugly and deformed; and either carbonadoed with hotter luſts, or inflamed with hotter drinks, or diſcerpt and mangled with inhumane wounds, and carv'd out before their burials, as a fitter feaſt for worms?
But it more concerns us, that we do not by wicked and nefarious acts, expoſe our ſelves to a dedecorous and ſhameful end, as the juſt guerdon of our demerits; and become an horrid ſpectacle to all but our very enemies, when even thoſe good men, who rejoyce in the juſtice exerciſed on us, yet abhor the thoughts of us, and our wickedneſs, which brought upon us ſo ſevere a vengeance; our relations returning with ſhame on their faces, wiſhing that our lives had never been, rather then ſo ended.
On the other ſide, how much more happy are they, who lay themſelves down in the bed of honour, ending their lives in ſome noble explots, wherein though death prevented them of a triumph, yet have triumphed over death its ſelf, leading it captive, and out-living their Funerals; imploying future ages in prolix diſcourſes, to celebrate their worth, and publick-ſpiritedneſs: The ſence of this made the Spariane women taking leave of their ſons and friends going to battel, wiſh that they might either receive them alive as Conquerors, with applauſe; or elſe with joy follow their Funerals, as of thoſe who had valiantly expended their lives in their countries defence. It being, in their opinions, the firſt degree of happineſs to live uſefully, the ſecond to dye valiantly, and ſo honourably.
And therefore when we hear of thoſe who have expended their lives in ſome worthy enterpriſe for their Countries defence, in ſome notable diſcovery of unknown Regions, or in ſome magnanimous act of fortitude, conſtancie, juſtice or equity, in ſome general calamity, tumult, or epidemical madneſs: We cannot but congratulate their worth, though we bemoan their miſhap, and proſecute their exequies, at how great a diſtance however, with our acknowledgement and admiration of their merit; though caſt over-board, it may be into the Ocean; or torn in pieces by the roaring Cannon; or overwhelmed with ſome breach; or expos'd to the Fowls of the Air, or Beaſts of the Field, in ſome far remote Country; or devoured by the inhumane mouths of greedy Canibals: yet we acknowledge, that though they were buried ignobly, yet they departed ſtrenuouſly, and took their leave of the world, not as unprofitable ones, diſgracefully kickt out of it; but as thoſe, who left behinde them deſires of them, and have that honourable interment in the mindes of thoſe who are virtuous, which they were denyed by the iniquity of their preſent fortunes: and though we wiſh that our exit out of the world may be more ſucceſsful yet we cannot but wiſh that it may be no leſs glorious. Hence we emulate Sampſon, though buryed under the ruines of that great Palace, becauſe in his fall he was fully revenged of Gods and his enemies. And we rather approve of the death of valiant Ʋriah, though ſlain by the Sword of the children of Ammon refuſing to lye with his wife on Davids motion; then if he had melted away in the ſoftneſs, and eaſe, and indulgence of his beloved Bathſheba, 2 Sam. 11.11. And without doubt, thoſe holy Martyrs when they expired in torments, being conſumed in the flames, and (as it were, tranſlated out of this world in a fiery Chariot) ſent their beholders back with wonder at their Faith and Conſtancie, and ſecret wiſhes that they might be enabled by Gods Grace to bear ſo great and ſharp a brunt, and by ſuch a death to glorifie God.
For which cauſe, we read in Eccleſiaſtick ſtory of thoſe who upon ſuch Spectacles, ultro ſe cruciatibus obtulerunt; publickly profeſſing themſelves Chriſtians, and expoſing themſelves to the tormentors cruelty; and as the Apoſtle ſpeaks, not accepting deliverance, that they might receive a better reſurrection.
To go out of the world perfumed with the excellent odor of a good name; that like Demetrius, 3 Joh. 12. we may have a good report of all men, and of the truth its ſelf. A good report,
1. For thy devoutneſs toward God. Nothing more ornaments our perſons, nor credits our names, then holineſs: for though it often expoſe us to the ſcorn and deriſion of naughty men, yet thoſe, while they ſcoff and deride the good, ſecretly admire and honor them; there being that luſtre and brightneſs in holineſs, that though it dazzle the eyes of the perverſe, ſo that they hate to look upon it, yet they cannot but acknowledge its beauty, and reverence thoſe whoſe faces are made illuſtrious by it: For we obſerve, that there is impreſt upon the nature of man, an acknowledgement of that which is good, to be good, though their corrupt affections and luſts will not let them comply with that good they know; and conſequently, they hate thoſe that do, as the publick reprovers of their vice; the rectitude and uprightneſs of good men as a rule, being applyed to their obliquity, diſcovering their exorbitancie and tranſgreſſion: yet what their inward eſteem of holineſs is, may be calculated by the impreſſion it makes upon their mindes, manifeſted by thoſe … Captains at Ramoth-Gilead, 2 King. 9. who, while they call the Son of the Prophet a mad fellow, after the wicked gaiſe of their deboiſt Tongues; yet ſhew what eſtimation they had of him, in that as ſoon as they knew his Meſſage, they preſently haſte and blow with trumpets, proclaiming Jehu is King; a buſineſs of that import, as would have coſt every one of them their lives, if it had not ſucceeded, and therefore requiring mature deliberation, though it appears not thought of before. And hence we may obſerve, how far even a ſhew of holineſs in that Impoſtor Mahomet prevailed to attract followers. And in later times in Africa, what feats the Scrifii effected by the ſame means; making themſelves, from poor Schoolmaſters, to be the abſolute Commanders of the moſt rich and flouriſhing Countries there.
But how much more excellent fragrancie hath an holy life in the noſtrils of all thoſe that are truely godly, who cannot but proſecute with all affection thoſe, who in the remoteſt parts of the world, they hear are in this kinde exemplary; their memorial being as a ſweet-ſmelling Noſe-gay, which they deſire often to repeat the ſent of; and in the recordation of their vertue, take no little delight, having their graces actuated, and made more lively, by the remembrance of their faith and good works. And here you may ſee, how excellent it is to be one of the Stars in the Firmament of Gods Church, to ſhine like a light in the world; to be of publick conduct and direction to others: ſo that our death ſhould be like the fall of the General of an Army, not of a private concern, but publick loſs; when our departure is like the Eclipſe of the Sun, which leaves men in a maze, and ſeems to bode ſome general calamity.
And this is the more, as we are of more general uſe, and frand in the way of ſervice to others; when we are as a candle ſet in a candleſtick, to give light to them that are in the houſe, the leſs of the family, or the greater of the Church and Kingdom. How deſervedly therefore did Jeremiah and all Judah mourn for Joſiah, and all the ſinging men and the ſinging women ſpake of him in their lamentations, and made it an ordinance, that they ſhould lament him, becauſe of his goodneſs, according to all that was written in the law of the Lord, 2 Chr. 35.25 26.
But this is yet more perſpicuous, when it is a light ſhining in a dark place, when a man appears illuſtrious in Holineſs and Religion, though the reſidue of the world lye in profound ignorance and profaneneſs; when like Noah we are found upright, when all fleſh had corrupted their way before God, Gen. 6.12. 7.1. And like righteous Lot in the midſt of a wicked Sodom; when the whole City from every quarter appear in notorious violence, and unnatural luſt, Gen. 19. When like Elijah, we are very jealous for the Lord of Hoſts, then, when we think our ſelves onelyonly left. From which cauſe, we ſee how precious the names are, of Peter Waldo, John Hus, Jerome of Prague, Wickliff, Martin Luther, and others, who were like Sparks of ſhining Diamonds amidſt the dark and ruder rubbiſh of the reſt of the world.
2. For our ſobriety toward our ſelves, for our temperance, moderation, continencie, that we have known what is that golden mean, that debita proportio, which doth not run out into drunkenneſs, luxary, gluttony, or whatſoever is in the exceſs of ſuperfluity: Nor yet that covetouſneſs which doth deny the lawful uſe of thoſe things which God hath given us. Neither melting in jovialities, nor confin'd with too much moroſity; not precipitately haſty, nor delatorily flow; not ſquandringly profuſe, nor churliſhly detaining; but behaving our ſelves like Adam in Paradiſe, in the midſt of our enjoyments, having our Weights and Meaſures by us; allowing our ſelves ſuch a quantity, as right reaſon, and our conveniences, require of us.
3. For our righteouſneſs towards men, that we have behaved our ſelves towards all others, in all things, according to all thoſe rules which juſtice doth require, being careful to perform the duties lying up on us, in the ſeveral relations wherein we ſtand to others. As we are general Citizens of the world, that we give every one his due, honour to whom honour, fear to whom fear; to viſit the ſick, cloath the naked, relieve the neceſſirous, right the oppreſſed, bear with the weak, entertain the ſtranger, give drink even to an enemy: that every creature hath taſted of your juſtice; your cattle grieve that they have loſt ſo good a Maſter, when, as Solomon ſaith, you have been merciful to your beaſt.
If you are Husbands, leave a name behinde you, that you did love your wives, as bone of your bone, and fleſh of your fleſh; that you gave honour to them as the weaker veſſels: That you provided things honeſt before all men; living with them according to knowledge; and furthering their faith and joy, as being heirs together of the grace of life.
If you be Wives, leave a name behinde you, like thoſe ancient holy Women mentioned, 1 Pet. 3.4. that your care was not to trick up your bodies, but adorn your ſouls with habits of vertue; and to be perſpicuous in the ornament of a meek and quiet ſpirit, which in the ſight of God is of great price; that your plots were not how you ſhould ſpend the day, or what tacling diſcourſe you ſhould have at the next idle viſit; but that you did conſider a field and buy it with the fruit of your hands: that your lives were not taken up with murmurings, and querulous clamours; but that you did open your mouth in wiſedom, and that in your tongue was the law of kindeneſs.
If you are Parents, leave a name behinde you, that you brought your children up in the fear and nurture of the Lord; that you did not go before yours with the dark Lanthorn of a looſe and profane converſation, but that you did ſhine before them, in that holy exemplarineſs, whereby you might be a pattern to them of purity, and an holy life.
If you are Maſters, leave a name behinde you, that you always had a ſenſe upon you, that you alſo had a maſter in heaven; to whom you muſt give an account: that it was your care, not only that your ſervants ſhould ſerve you, but they ſhould ſerve the Lord; and had rather they ſhould looſe a days work, then that God ſhould looſe an hours ſervice.
If you be Magiſtrates, let not your dead hands ſmell of bribes; but let it be ſaid, that vice was your utter enemy, which neither for fear or affection you would ſhew any countenance, but that you made it your buſineſs to be an incourager of thoſe that do well, and a terrour unto evil doers.
As thou art a Subject, let it be ſaid of thee, that thou wer't none of thoſe who did ſpeak evil of dignities, nor refuſedſt to yeild a ready complyance to any of thoſe burthens, which may conduce to thy Princes honour, and thy Countries welfare: but didſt conſult for all ſuch things, as make for general good, and publick peace.
If men ſpeak of you, as you are a member of the Church, let them celebrate thy obedience to thoſe that had the rule over thee in the Lord: That thou wert not factious, but as thou contendeſt for the faith once delivered to the Saints; ſo thou wert careful not to break the golden chain of brotherly love, for the ſcruples of opinion, but tookſt care to preſerve the unity of the faith in the bond of peace; being convinc'd that there is more prudence to overlook groſs infirmities, then to be apt to ſeparate; and that there is more Chriſtianity in amending our private faults, then in reprehending publick enormities: Having always ſuch a converſation as is becoming Godlineſs, and not denying thy Chriſtianity by thy works. Thus to go out of the world, is to carry baskets of all ſweetſmelling Flowers along with you, to caſt into your grave; and put Roſemary into the hands of thoſe who do accompany your Funeral; and give a kinde of immortality to your own memorial.
THE CONTENTS OF THE BOOK.
ADvice concerning Religion, as it includes the care to ſave a mans own ſoul Page. 5
Cautions concerning Religion in that ſenſe Page. 7, 8, 9
Of Religion, as it includes devotion towards God Page. 10, 11, 12, 13
Of Vertues requiſite in an Apprentice Page. 14
Of Veracity Ibid.
Of Fidelity Page. 15, 16
Of Temperance Page. 17 to 22
Of Taciturnity Page. 22, to 31
Of Affability Page. 31, 32
Of Frugality Page. 33, to 33
Of Induſtry Page. 38, to 41
Of the choice of Company Page. 42
Of the danger of ill Company Page. 43, 44, 45
Directions for the choice of Company Page. 46, to 53
Of Converſation with Familiars Page. 53, to 60
Of Diſcourſe Page. 60, to 65
Of the choice of Recreations Page. 65, to 78
Of converſe with men Page. 78, to 95
Of ſetting up a Trade Page. 95, to 98
Of Servants Page. 99, to 108
Of Marriage Page. 108, to 111
Of the choice of a Wife Page. 112, to 129
Of Behaviour to a Wife Page. 129, to 143
Of Houſe keeping Page. 143, to 150
Of Children their Nurſes Page. 150 to 153
Of their Education Page. 153, to 166
Of their diſpoſing into the World Page. 166, to 170
Of Funerals and Alms deeds Page. 170, to 173
A Diſcourſe on the worth of a good name Page. 175, to the end.
Books lately printed for Hen. Everſden.
THe Pens dexterity compleated: Or, Mr. Rich his Short-hand now perfectly taught. Prince 1 s. 6 d.
Theodulia: Or, a juſt Defence of hearing the Sermons, and other Teaching of the preſent Miniſters of England. By J. T.
The Friendly debate, Third and Fourth parts: at 4 s. 6 d. bound.
A Crew of kinde London Goſſips, all met to be merry, complaining of their Husbands: with their Husbands Anſwer in their own defence. To which is added, Ingenious Poems, or Wit and Drollery: at 1 s. bound.
Pearls of Eloquence: Or the School of Complements.
A ſerious Examination of the Independents Catechiſm; and therein, of the Nonconformity to, and Separation from the Church of England. By Benj. Camfield. Price 2 s. 6 d.
FINIS.
End of the text · Caleb Trenchfield, A Cap of Grey Hairs for a Green Head (1671)