The Prevention of Poverty, Chapter 15
CHAP. XV.
Three
1. Of Information,
2. Of Exhortation.
3. Of Consolation.
ANd of these but a word. First for Information; let the premisses teach us this lesson, That whatsoever is given to any one, if Christ and a sanctified use thereof be not given withall, it can be no good thing to him. Did the stalled Ox know that his Master fatted him for the slaughter, he would not think his great plenty an argument of his masters greater love to him. The Physician setteth that sick person have what he will, of whose recovery he despaireth; but he restraineth him of many things, of whom he hath hope. We use to clip, and cut shorter the feathers of Birds or other fowle, when they begin to flye too high, or too far: So does God diminish the riches and honors of his children, and makes our condition so various, that we may not pass our bounds, or glory too much in these transitory things. As if we well observe it.
First, some have the world and not God, as Nabal, who possessed a world of wealth, not a dram of grace or comfort.
Secondly, some have God and not the world, as Lazarus: his heart was full of grace, and divine comfort, whiles his body lacked crumbes.
Thirdly, some have neither God nor the world, nothing but misery here, nothing but torment her easter; for the poorest are not seldom the wickedest.
Fourthly, some have both God and the world, as Abraham, who was rich while he lived on earth, and dying was glorious in Heaven. Yea oftentimes they that are deerest to God, do with great difficulty work out those blessings, which even fall into the mouthes of the careless.
That wise disposer of all things, knows it fit many times, to hold us short of those favors which we sue for, and would not benefit, but hurt us. Unlovely features, have more libertty to be good, because freer from Solicitors; and though it be not a curse, yet tis many times an unhappiness to be fair (aswell as to be strong and witty) Helena, daughter to Jupiter and Leda, for her excellent beauty, was ravished at the age of nine yeers, by Theseus; and once again by Paris, which caused the wars, and utter ruine of Troy.
Plutarch observes, that Lisander did more hurt the Lacedemonians, in sending them store of riches and precious movables, then Sylla did the Romans in consuming the reveneues of their treasure. And as Sylvius relates, the liberallity of Princes, and especially of Metilda a Dutches of Italy, who at her death made the Pope her heir, begat ambition in the Bishops of Rome, and ambition destroyed Religion.
These things are such as the possessors minde,
Good if well us'd, if ill, them ill we finde.
For even evil things work together for the good of the good; and even good things work together to the evil of the evil.
Lucian feigneth, that riches being sent by Jupiter from heaven, come softly and slowly, but from the infernal god comes flying apace. And the other Poets feign Pluto to be the god of riches and of hell, as if hell and riches had both one master. And indeed he that resolves to be evil, making no conscience how he comes by it, may soon be rich, but the blessings of God in our ill getting, or unworthy carriage in their use, prove but the aggravations of sin, and additions to judgement. And let this serve for the first use.
Secondly, Let what hath been delivered touching the miseries of an unmerciful, miserly, muckworme, serve to make us take heed and beware of all sin, but especially of the sin of covetousness; yea let us look to it, lest while we hunt after the worlds venison with Esau; we lose our Fathers blessing. Can we not warm us at the Sun, but we must make an Idoll of it to worship? must we needs either hide our faces, or bow our knees; either renounce all profits and pleasures, or be their slaves. This is a second use.
Thirdly, this, if we seriously consider it, may serve for a use of great comfort to the godly and conscientious: For if worldlings are so many wayes perplexed and distracted with cares and fears, about getting, and keeping, and losing their riches and great estates: how happy are the servants of God, that are not acquainted with any of them? No man, sayes the Apostle, that warreth entangleth himself with the affairs of this life, because he would please him that hath chosen him to be a souldier, 2 Tim. 2. 4. They cast their care upon God, and he careth for them, who will see that they shall never want what is good and fit for them, Mat. 6. 25, 30. But in the transgression of an evil man is his snare, sayes wise Solomon, Prov. 29 6.
But of this by the way onelyonly, for there are other plagues yet behinde, which God usually inflicts upon the merciless miser: nor would one of them be left unconsidered.