SECTION . I. The Excellency of Riches , and the miseries of the want thereof .

RIches and Honour ( saith King Solomon ) come from GOD ; And the blessing of the LORD maketh Rich. Prov. 10.22 . Therefore in respect of the Author , God himselfe , they are to be esteemed in their good use and fruition of much worth and excellency , wherefore againe ( saith the Kingly Preacher ) Every man to whom God hath given Riches and Wealth , and hath given him power to eat thereof , and to take his portion , & to rejoyce therin ; This is the gift of God : Surely he will not much remember the dayes of his life , because God answereth him in the joy of his heart , Eccles. 5.19 .

The excellency of Riches also appeareth in respect of the good effects thereof . Many good and excellent effects and benefits doe often spring from this fountaine of Riches ; Such as are , good education and learning , Also Friends , Lovers , Acquaintance , ( The rich hath many friends , Prov. 14.20 . ) Likewise Honour , Authority , Respect , Servants , Counsellors : Also faire and pleasant Houses , Orchards , Gardens , Fields , and Possessions of many kindes , The choysest kind of Dyet , both Meates and Drinkes ; The most pleasant Sports , Recreations , and Pleasures of divers sorts . In summe ; Even all Terrestriall Felicities seeme to be at the Rich mans command : The doting world smiles as it were onely upon him , applaudes onely his sayings , his doings , and bestowes upon him her choysest favours .

Riches also may be imployed to many good uses and purposes , as well to Gods glory , as to the good of our selves and others , The same may serve and be used to the advancement of all Piety and Vertue . They may excite and encourage us to all goodnesse ; to thankfulnesse , to charity , to the Love of God who gives them , To espie , seeke and enjoy the Riches of a divine Soule , which are all heavenly Graces , Joyes and Consolations : and those eternall most glorious Treasures which are in God himselfe , in heaven . But of this more in the fifth Section of this Partition .

And wee shall the rather well esteeme of riches , and more apparantly , see the worth and excellencies thereof , if we consider the miseries of Poverty and want of Riches .

Poverty makes men subject to the saddest indurances amongst men , To be reproach't , disdained ; and that oftentimes even by their kindred & neighbors , ( Prov. 14.30 . ) though perhaps they be well deserving ; And their good parts also to be not regarded , but rather despised , only because they are Poore . The wisedome of the poore is despised & his words are not heard , Eccles 9.19 . So as oftentimes their wisdome is ( by this mad world ) esteemed but folly . Poverty makes many men to suffer hunger and thirst , cold , and want , to be lyable to the most common and grievous oppressions , wrongs , & abuses of cruel men . There is not in the world such another object of pitty , as the poore miserable man . Oh ; I wonder at the multitude of men in the world that can so insult over , oppresse and abuse poore miserable men as we usually see they do ; the rather I wonder thereat since God might justly have made us such , and more miserable then they : what flinty & maligne hearts have such men who can willingly rejoyce and adde to the calamities of them who are already even nothing els but an heap of misery .

Though Poverty to such as make a good use thereof is a happy estate , and a pious wise man may be sweetly contented even therein , as shal be declared in the fourth Section , yet we see too commonly that to many men in the world the same is a miserable condition : For by reason of Poverty , many men as also their children become ill tutor'd , rude , uncivill , Yea Poverty is an occasion that some men turne Rogues , Theeves , Villains , that others will flatter , dissemble , lie , sweare , forsweare , and prostitute themselves to divers hatefull vices and impieties , also repine , grieve , and some even ready to make themselves away through desperate griefe and sorrow .

Riches therefore being so excellent and beneficiall , as hath beene said , and the want thereof so irkesome and miserable , let us by all meanes endeavour to avoyd such courses as consume and waste Riches , and to use and take such wayes as may gaine and encrease the same : of which in the next Section .

SECTION II. To avoyd such courses as consume Riches , and the way to gaine and encrease the same .

FIrst ( therefore ) let us eschew idlenesse , lazinesse , carelesnesse , neglect of businesse , of Time , of occasions and opportunities , all which doe very much hinder a mans estate in a life time . Hee becommeth poore that dealeth with a flacke hand , Prov. 10.4 . Also Pride , high-mindednesse and vaine-glory ; which is the hinderance of many mens estate , and the undoing of some , who to shew themselves magnificent forsooth , doe live much above their estate and degree , especially some of our young Heires , who after their covetous fathers decease , doe creep into Satin and Plush , turne Roarers , Blades , Gallants , learne to swagger , smoake , drinke stoutly , spend bravely , like Emperours , as they say , and to cry , Hang money , fly Ducke , &c. So as , the one part of their estate they hang on their backes , and the other part they turne downe their throats . So all riotous courses , all excessive and too costly banquetting , tipling , roaring , smoaking , whoring , immoderate gaming ( as at Cards and Dice ) for money , also hawkes , hounds , horses , and overcostly Recreations ; which doe much hinder many mens estate , who otherwise in a life time might be much more rich and wealthy . Such courses have been the bane of many whole Families , and of much possessions .

Flattering fellowes also , and Parasites ( who are especially resident and to be met withall in Tavernes and Taphouses ) are much to be taken heed of ; who by insinuating into mens mindes , and applauding their sayings and actions doe often deceive many ( otherwise ) wise men , who being tickled with their cunning applauses , doe suffer themselves by such men to be possest even from themselves , and to be carried away by them to all riotous and prodigall courses . Certainly if there be any Dallilah under heaven , 't is ill company , if we will be led away and rul'd by them , they will strangely blinde us , and betray us , These flattering Jackes doe especially worke upon our young Flingbrain'd fantasticke Prodigals , and often abuse them into ill bargaines , and cause them to lend them money , give them gifts , to become their Sureties , pay their debts , and lead them to all manner of riot , prodigallity and expences , and in the end perhaps cheat or laugh at them .

You braine-sicke Hotspurs , Prodigall Heires ; 'T were good for you if you were wiser then to be flatter'd and gull'd out of your lands and revenues by such Syccophants and idle flagging companions , that fawne and seeke to feed on you , as the little bird Trochilus in the Jawes of the Crocodile ; Be not Carrion for such Crowes to prey upon ; You will at last ( 't is like ) have occasion to curse them as Herod and Alexander did their flatterers in their greatest exigents . Know that though you should spend all you have upon these Canibals , though they should fawne and feed upon you like Harpies and Fleshwoolves , yet in the end you shall scarce have as much releefe and respect from them as the Prodigall from his former Comrades , scarce so much as huskes or swines meat , but rather scornes , scoffes and derision .

They are inconsiderate men , and ill stewards of a good estate , who lavish away the same especially in ill , company . He does Bounty injury that makes her as common as a Strumpet by shewing her too much abroad ; and so make her and himselfe but derided by the wiser sort of men . Who gives or spends too much , more then his estate will allow , must fall or desist with shame . To live well of a little is much more honour , then to spend a great deale vainly ; it is not good to make our too lavish kindnesse to others to be cruelty to our selves . Though it be good to give , and freely to such as are in necessity , and in a good manner to be liberall to our friends , yet a wise man will give or spend no more then the safety of his estate will allow . Hee hath the best fame that keepes his estate , and yet not too niggardly .

In expences therefore , as I thinke 't is not good to be too pinching , so also I thinke it bad to be too prodigall : yet I thinke it better to be too sparing then too profuse ; though neither of them good . 'T is no disgrace to make our ability our Compasse to sayle by ; There is better use to be made of our talents then to cast them away vainely , we ought rather to employ them for gaine .

Let us take heed also that Lawyers doe not picke our Purses , as the Eagle did the meate out of the opened Oyster , and leave us onely shels instead of meat to feed on , lest we have need of as strong patience to digest this as the Ostridge hath a stomack to digest Iron .

There is a farre better and cheaper way to reconcile differences , then by Lawyers , namely by mediation of friends and arbitrators . Yet if a man be forced to goe to Law , and have a very good cause , I thinke it the safest way ( even for his estate , as well as for his credit and for example ) to be diligent therein , and goe on soundly . But this going to Law , especially here in England , is so tedious , so irkesome , so servile , so costly , as that it should be a wise mans last remedy and refuge .

To proceed . So also borrowing of money and paying interest , unnessary gifts , lending of mony and suertyship have impoverished many thousand men . All which , and the like ill courses that consume and hinder Riches are to be avoided .

And further , let us take and use all such good wayes and courses as may encrease or preserve our estates herein . The usuall meanes whereby Riches are preserved and encreased are such as follow .

First , to be diligent , forward and industrious in our Callings , and in such affaires as we undertake ; The hand of the diligent maketh Rich , Prou. 10 4. Such men who are diligent , stirring spirits in the world , are much more like to be Rich , then sluggish , carelesse men ; Industry is never wholly unfruitfull , if it bring not joy with incomming profit , yet 't is like it will banish vice , and idle wastefull courses out of our busied mindes . I have often found hurt of idlenesse , but never of a lawfull businesse ; even that which is not profitable in it selfe is yet often made so by imployment . And diligence commonly brings a recompence that sweetens it . I have seldome knowne an industrious man want , but rather he still increaseth in Riches . With what proportion'd successe doth that family commonly flourish where an industrious discreet guide steereth in an ordered course , as if some good Angell were alwayes assigned with blessings in his hand to crowne diligence .

Also the better to thrive and encrease in Riches , it is good not to neglect but to take time and opportunities , to strike while the iron is hot , as the Proverbe goes , to use all good meanes to obtaine some profitable grants , offices , preferments , and dignities , such as they are most fit for and capable of , and may by any good meanes accomplish either by themselves , friends , or money , either in lawfull cases ; Also by procuring certificates , or letters commendatory from such as have power therein , or otherwise , according to the nature of the businesse . It is true indeed that a modest man , his desires are more limited then his fortunes , which though meane , yet he is contented , thinkes the same preferment enough , and doth something to deserve this ; Hee is hardly drawne to seek more and greater , though he truely deserves it ; But now since in this Age there are a multitude of impudent men ( and some of them worthlesse ) who putting themselves forth , seeking first , and standing in the way , preferment stumbles on them . Therefore many worthy men , as they are unpreferred , so are they like to be , unlesse they can put on a brazen face , which although it becomes them not , yet they thinke it not amisse to make a vertue of necessity .

Let therfore the worthy and conscionable Lawyer and Physitian , if they meane to get preferment , use all good and honest meanes to enrich themselves .

By these generous and noble professions of Physicke and the Law , many men attain to abundance of Riches ; wherefore it is that many Schollers apply themselves in all haste to one of these .

So likewise such men have occasion and opportunity , may use all good meanes to gain preferment and riches under the King , Queene , Noblemen , such especially as are in places of greatest dignity and authority , and beare the greatest Offices .

The Farmer and Husbandman may likewise use all good meanes to gaine some good Lease or Tenancy , which are most usually to be gotten of some conscionable Landlord , or some regardlesse prodigale young Heire . Also of some Corporation or Company , of some Colledge , the Church , or under the Crowne ; Of which be divers that may be good preferment , for a Gentleman . And so of all others ..

It seemes in some respects not amisse also that the Batchellour get as rich a wife as he may with love , or one by whom he may gaine preferment . 'T is like the Richest are sometimes or ought to be best educated ; And though some proud Coxecombes perchance will be the more malepart for their Riches , yet 't is like a good wife will not be the worse for a good portion , And if she be an ill one , she had need of goods to make her better .

And further to this purpose . It is good for such as meane to thrive to looke into their estate to know what they are worth , and to take care that they be not wasted by servants and officers . If a man doe but save , 't is like he shall encrease . And if he have the patience to attend but every little good occasion of profit , he may easily thrive ; These little occasions come thicker and faster then others , and though they seeme but small , yet in time the same will amount to a good summe of Riches .

Also to consider of necessary charges and expences ; and to live within Compasse . So drawing in their estate as it may be least for shew and most for profit ; as a man that is worth 500 l. a yeere , may well and in good sort live after the rate of two or three hundred , and gaine the rest . And so of a greater estate ; and likewise such men whose estate is meane and little , It is better for them to live rather beneath , then either levell or above it . To fal in estate is a shame & disgrace , but to rise is honor & praise-worthy .

SECTION . III. Of the dangers and abuses of Riches hindering happinesse therein , which are to be avoyded ; especially of Covetousnesse .

WHile we have thus viewed the excellency and benefits of Riches , the miseries of the want thereof , and the wayes to gaine and encrease the same . Let us by all means take heed of their abuses and dangers , which otherwise will hinder our happinesse therein , and on the contrary bring upon us much mischiefe and misery .

On the one side the dangers of Riches are , Pride , Arrogancy , Disdaine , Insolency , Presumption , Sloth , Sluggishnesse , Delicacy , and all Licentiousnesse , which the same occasioneth to many men , so as their Riches doe but serve thereby to encrease their misery and perdition . Many thousand men use their Riches to the maintaining & countenancing of riot , lust , Intemperance , Idlenesse , and all manner of sensuality , and evill pleasures ( of the miseries and remedies whereof I intend to write in due place ) So as it had been better for them to have suffered irkesome poverty .

That man therfore who wold be happy , in his Riches , must by all means avoyd these dangers and abuses therof .

On the other side ; the danger of Riches is that Common vice of many rich men , namely , Covetousnesse . Let us , if we meane to be happy in our Riches , take heed that we plunge not our selves into this unsatiable , sordid , and miserable vice , lest that with Shemei , while we seeke our servant we lose our selves .

How many men are there now in the world that doe quite and cleane lose the felicity of a quiet life for to set up their happinesse ( though meerly imaginary ) in the amassement of Riches . And if heaven heare their covetous desires with designe to punish them , and give them some favourable successe to their Cares , they become then even Idolaters indeed of those treasures which before they adored but in hope ; And so become miserable by too ardently desiring that which otherwise might doe them good .

It is now in our Age almost as it was in the Prophet Ieremies time ; Even from the meanest to the greatest , men are given to covetousnesse , and to deale falsely , Ier. 6.10 . Let us therefore view this vice and the effects thereof : But first to prevent mistakes and Cavils ; let me say that in the ensuing discourse against Covetousnesse , I doe not meane that honest and necessary desire of Riches , and endevours to gaine the same ( which every man ought to have for the good of himselfe , family , and others ) which may be called honest frugality , and is commendable in all men ; insomuch as no men are more praise-worthy and happy in this respect then such as frugally desire Riches , and provide for themselves and theirs ; But now to define what I intend by Covetousnesse and proceed . Covetousnesse is an over-greedy , unsatiable , niggardly , sottish , and ravenous desire of Riches , from which springeth abundance of evils and miseries ; The due consideration wherof is remedy sufficient to flight our disorderly affections from the same ; Let us therfore view them .

Covetousnesse is the root of all evill , ( Saint Paul saith ) from thence often springs deceit , contentions , lying , Simony , Vsury , thefts , quarrels , suites , strifes , treasons and murders .

Insomuch that if a mans heart be very deepely set on Couetousnesse , he will commit any vice or wickednesse to effect his ravenous desires , Like that Italian Monke , who being corrupted with money , poyson'd the Emperour , Henry the seventh . Or as that Citizens sonne of Venice , whose father having committed a crime and hid himselfe , a reward was appointed by the State to him that should bring his head ; Whereupon his sonne slew him and brought his head to the Duke . Or as Iudas for money betrayed our Saviour .

The Riches of the world if too much beloved , do attract and draw the eie of the soule from it selfe , or at least so blindes the same as it cannot performe such good actions as it ought either to the glory of God , the good of others , or it selfe : for Covetousnesse banisheth out of the soule the most sublime and heavenly graces , noblenesse of spirit , humanity , courtesie , love , kindnesse , mutuall entertainments , naturall affection , and reason . It turnes the soule into a low , earthy dunghill , temper and disposition , and causeth men to become very muckwormes and slaves to money . It draweth away the minde from all more excellent pleasures , and so blindeth it that , it cannot see them . Tell the covetous man of the choysest delights on Earth ; yea , of Heaven it selfe , yet hee is so blinde and brutish as to thinke all a kinde of madnesse and folly that is above his low sordid temper and disposition . So as Covetousnesse bereaveth a man , or at least hindereth him in all the pleasures of the earth and of heaven also ; and which is most strange , of that which he so much desires , even the pleasures of Riches themselves ; for he regardeth not what felicity hee may derive from the substance which he doth possesse , but ever thinketh how well he should be if he had some great matter which he hath not ; and the want thereof almost continually grieves him ; even like children and fooles , who will pule and whine for a toy they want or long for , of which they are more sensible then of all the present good or future hope they have or may enjoy . So that according to the Proverbe , The covetous man sels his horse to get Hay ; which when he hath t doth him little or no good . He doth even contemne and neglect himselfe , and all other good pleasures and felicities to gain this of Riches , which when he hath he neither uses well nor enjoyes , but still remaines discontentedly unsatisfied . The more he hath , the more he desires ; even his Riches are to him but as drinke in a dropsie ; for as those increase , so his desires are still the more enlarged , even as the grave , the wombe , the earth , the fire , which are never satisfied . Prov. 30.15 , 16. His heart may be compared to those leane Kine ( which Pharaoh saw in his dreame ) who devoured the fat Kine and were never the fuller . That which hee hath is not regarded for want of that which he hath not , although he possesse abundance . So Covetousnesse is an unsatiable desire which continually ( as with hunger ) gnawes and discontents the minde .

Though Covetous men have Houses , Lands , Riches , Revenues , Orchards , Vineyards , Fields enough , yea , abundance ( as Ahab King of Israel had ) yet ( as Ahabs did at Naboths Vineyard ) their eyes will envie and looke obliquely at their neighbours goods , houses , lands , &c. and especially their teeth will water at that which their nose most drops over , that which lies most pat in their way , very neere and fit for them . They are even ( as he was sicke in the suddes and sullens for want therof , and lack some politick Iezabel to make them a caudle , though of the blood of the Vinetor and Grape of the Vineyard ; some wise Lawyer , cunning snap , or politicke pate of their owne , to devise a way to get the same , either by hooke or by crooke , as they say , though the Devill be in the Councell , either by oppression , extortion , or couzening circumvention . So envie also pines the covetous man .

Also cares , plots , and ravenous desires to get Riches , doe alwayes possesse him ; And what base offices , paines therein , and reproaches thereby , as also what sordid and niggardly pinching of himselfe will he not endure to save and gaine a little money ? Feares also of loosing what he possesses , grieves him . He is alwayes suspitious , grudging , complaining , and discontented . Sorrow and griefe also in parting from Riches doth greatly vex him . He can scarce afford himself and family necessaries without brawling , pining and grieving . The often remembrance of losses and expences past , doth also much trouble him . In a bad yeere , or at some great losse , hee could even affoord to make himselfe away . As old Hermon who dreaming he had spent a summe of money , for griefe , hang'd himselfe ; Or as that covetous Phidon , who being faln into desparation for a great losse , went to buy a haltar to hang himselfe withall , but finding the price too dear , leapt into a River . It is reported of another who being sicke , was told hee must take Physicke , or die , and being demanded of the Physitian , ten shillings to recover him , answered , the same might better be saved to defray the charges of his buriall ; To which purpose is that ancient Epitaph , Here lies Father Sparges , Who dyed to save charges .

These covetous cares , feares and griefes , doe often distemper the body ; also they are an occasion of restlesse unpleasing , and interrupted sleepe , pining and drying the body , causing in some men a wearish and pale constitution , and shortning their lives . And sometimes by accident also covetousnesse may cause losse of Riches , of honour , of health , and of life it selfe . Gehezi lost his health by reason of his covetousnesse , Achan , Iudas , Ananias , Saphira their lives . Mauritious the Emperour was deptived of his Empire for his covetousnesse . King Cressus of Lydia by seeking to encrease his Riches , lost his Kingdome , and after his life . So as it appeares that oftentimes Riches doe covetous men no more good than Achans , Midas , or the Tholouse gold , or Iudas his thirty pieces of silver to the possessours .

When age and sicknesse approacheth and appeareth to the covetous man , he is stung at the heart to thinke he must part with his Riches , which addes to all his paines and griefes and perchance kils him the sooner . So hee leaves his Riches ( saith God by his Prophet Ieremy ) and at his end shall be a foole , Ierem. 17.11 . Such men therefore as meane to bee happy in respect of their Riches , must take Saint Pauls counsell , who saith ; Let your conversation be without covetousnesse , and be content with such things as you have , Hebr. 13.5 . Let us then banish out of our soules this low sordid and miserable vice of Covetousnesse , and endevour to settle our mindes in a contented and fearelesse condition ; Of which in the ensuing Section .

SECTION . IIII. Our mindes ought to be perswaded of the goodnesse and fitnesse of our estate , and setled in a contented condition .

LEt us endevour to be thorowly and firmely perswaded , that what estate soever we possesse , it is best ( if not in it selfe ) yet for us ; and so convert our mindes to such a resolved habit of contentednesse , as that we doe not too much feare the losse , or be grieved for the want of Riches .

Let us therefore use our best endevours in all good wayes for the attainment thereof ; let us be thankfull to heaven for ( and rejoyce in ) what we have , using the same well , and still leaving the successe and issue of all our good endevours to God , relying on , & trusting him in al things , so may we be surely and truely perswaded , that what estate soever we possesse is most good , most fit for us , and be contented with all accidents and crosses ; yea , even in the lowest condition of Poverty ; For the spirit of a man wil bear his infirmities ; so that if we can live more for our soules then bodies wee may finde Remedies against , yea , Contentment amidst Losses , Crosses , Poverty , and Misery : Let us maintaine confidently that a man may find Contentment in all conditions with the onely Riches of a tractable soule , resolv'd and resign'd to take all things as they come without ever distrusting or arguing divine providence . Hee whose will submits to Gods will , lives ever contented . He is most rich and happy . And why then should we not submit to his will , the rather since hee wils all things that are good .

All things worke to the good of them that love God , saith Saint Paul . To such as relye on and trust him in all things , even crosses and poverty is ablessed estate , and furthereth them in the happy way to heaven . And it is no matter which way we goe ( whether through adversity or prosperity , riches or poverty ) so we come to heaven .

Further to this purpose that wee may not too much feare the losse of Riches , if we possesse them , nor be too much grieved or dejected for their want ; but rather rejoyce and be contented , even in losses and poverty , let us consider ( first concerning losses and crosses in Riches ) That 't is good for us sometimes to be crost . Nothing would be more tedious and noysome to our minds , then to be glutted with continuall prosperities , as with Iollities . What a proud and foolish thing wold man grow to be , if he shold alwaies attain his desires in the world , and never be crost ; surely he would in time forget goodnesse , and God himselfe . How farre , how secure , should we run on in vice if some crosses did not sometimes checke us and make us rememher our selves . There are some few perchance whose pathes are wash't with Butter , and the Rose Bud crownes them even continually . They seldome meet with losses and crosses , but how dangerous a thing is it to live in oyled vice , when her wayes are made slippery therewith and leade to ruine and misery . And without doubt that is not onely the best , but the pleasantest life that is sprinkled with the Salt of some crosses ; without this even prosperity and pleasures would be soone ranke , tainted , stale , and corrupted ; and we should be even cloyd , and perchance glutted therewith .

Some crosses , sorrowes , losses and discontents doe increase , quicken , and en●ighten both our soules and our joyes ; when does joy relish more pleasant and sweeter then after crosses and misery are past ? And oftentimes those so farre doe us good , as they make us better , more circumspect , industrious , couragious , wiser , livelier spirited , then ever before ; so as without them we should want much of the joyes and prosperity we have . I have very often observed in my selfe and some others , that those crosses which in reason we thought would have done us much hurt , have yet bin occasion of very much good to us . So as it appeares it is usually a fit mixture of adversity with prosperity , that makes both good and pleasant to us , and our lives the happier ever after ; And many men after some ( though perchance small ) losses , crosses and wants , become thereby so industrious and circumspect ever after , as they grow also very much the richer thereby in a lives time , as well as the more joyfull and happy .

However let us be contented , and even scorne to be of so fraile and low a temper as to be impatient at every losse and crosse which happens ; the rather since no man lives without them sometimes . How contented was Thales and Bias at the losse of their riches ? Fabricius , Seranius , Marcus Curius , and others have made themselves merry with their losses . Zeno thanked God after his shipwracke . So let us endevour to he contented .

If we should lose something , yet let us looke to what is left , and let us rejoyce and be thankfull that we have lost no more , and that we have yet something left , perhaps sufficient , and much more then many others who deserve the same better then we . If we should should lose all , yet Gods presence is infinite plenty ; Divine graces are eternall Treasures , if wee have these , they are better then all the Riches in the world .

And now concerning poverty it selfe ; It is esteemed a very peaceable and quiet estate . One saith , that many wise men have seemed to embrace a quiet poore estate as some divine thing .

Our Saviour himselfe was poore on earth . Many of the Saints of God have beene willingly poore . How patient and contented was Iob at the losse of his riches , in his poverty . Saint Peter and Saint Iohn could say , Silver and gold have we none , The Devill saith , All this will I give thee if thou wilt fall downe and worship me . How foolish are their conceits then who esteeme a man the better and happier for riches without grace ; and grace wee see is sufficient to make a man so happy and heavenly as to be a Saint , without riches , as well as with it ; and so to make poore men herres of heaven .

Many Phi osophers and wise men have beene voluntarily poore . Crates threw his Riches into the sea , because he saw the same hindered his quietnesse .. Marcus Curius , Phocian , Philopemen , Cinon , Anaxarchus , Anacreon , Xenocrates , and all the Stoikes , Zeno , Diogines , Cleanthes , and divers others have esteemed poverty a happy condition , and preferred the same before much riches . And the rather because riches to many men become snares and baites to vice and wickenesse , and hinder men ofttimes in goodnesse ; and he that is free from the cares belonging to riches , hath the more liberty to attend the divine and waightier affaires of the soule . Therefore many both Christians and Philosophers , out of the greatnesse of their courage , have endevoured to despise riches and forsaken them , though perchance unwarrantably to discharge themselves of the good use and exercise of many good duties and vertues that might be performed there by . But to goe on .

Although it be more praise-worthy to mount up to heaven through many difficulties and temptations then otherwise ; yet as it seemes poverty is an easier way to heaven , which our Saviour implyes , saying , it is hard for a rich man to enter into heaven . Marke 10. Yet true it is , that as it is more hard and difficult , so it is more commendable and glorious for a rich man to be pious & vertuous . But indeed it is even rare to see rich men religious , for while the earth allowes them such pleasures they make it their heaven , and looke for no other ; who wonders to see them neglect the better when they dote upon the worse . And riches oftentimes also are occasions of vice and wick●dnesse , and by our ill using of them , become even as snares of Satan to make us neglect God and goodnesse , and hecome more evill and vitious . And hereby many rich men doe like Envie exttract evill out of good , their riches encrease their misery .

How dangerous riches are to many men in this kinde , See Psal. 52.7 . Eccles. 5.13 . Ezek. 28.5 . Matth. 13.22 . and 19.23 . Marke 10.23 , 24. &c. 1 Tim. 6.9 , 10 Iam. 5. and many other places in the sacred Scriptures . So that it seemes , 't is a greater danger to be very rich then very poore , for Riches oft times make men lose good wayes , but poverty keepes them in the right pathes .

Poore men are commonly more free from idlenesse , luxury , and intemperance then rich men , and consequently from such Aches , Paines , Infirmities and loathsome diseases , as are incident and often caused thereby to many rich men : and also from pride , vaine , glory , insolency , ambition , suspition , feares , cares , complaints , contentions , peevishnesse , discontents , disturbances , and all such vexations as many rich men are usually possest with , who ( like Haman , Esther 3.5 . and 5.9.13 . ) are commonly vext at every triflle , whereas poore men are usually more contented with all things , more vertuous , more meeke , fearelesse , free , and happy men ; and seldome troubled with any more important thoughts then how to finde meanes to passe their time in the austerities whereunto they are already habituated , and which are by custome made easie , yea , even pleasant to them . They seldome envie or repine after others fortunes , as being equally estranged both from their knowledge and reach ; in which respects also they may be stiled happy men . They remaine safe and at quiet , as it were in a harbor , while great rich men are exposed to danger , as it were in a tempest , floating on the maine Ocean .

The health of the body and the contentment of the minde are the only reall riches in the world ; and we see that poore men are commonly more healthy then idle intemperate rich men , and have better stomacks ; their course fare tastes as well to them as the rich mans dainties . Their cloth suite becomes them as well and keeps their healthy bodies as warme as the gallants bravery , and they are as well pleased therewith . The poore man and woman laughes at the gallants slasht sute with gold lace , and new odde fashions , at the Madams strange attires , at her naked breasts and armes , at the spots in her face , & thinks them proud , foolish , wilde and phantastick .

He is really the richest man that is most contented , and most rejoyceth in that which he hath though it be but competency , but a little ; Hee that hath a minde contentedly good , enjoyes in it boundlesse possessions . And to view the world ; Who whistles out more content , and sings more merrily then the low-fortun'd Countreyman , the painefull Labourer , and the honest Plowman , and who ( say they ) are better Common-wealthes men then we ; yea , even the Cobler under his stall will merrily chant away his time and his worke . So it appeares that many poore men sing , whistle , laugh , are merry and rejoyce at their worke , while many rich men are sullen , melancholly , and droope in idlenesse .

Who enjoyes more sweetnesse in pleasure than they which gaine it by industry and paines . Those fowles and fishes taste best which we kill our selves , when wee travell a birding or fishing . That bread tastes best which men labour for themselves . And how doe many poore labouring men eate their bread with joy , and their healthy stomackes doe well digest the same , while many rich mens stomacks which are corrupted by idlenesse and intemperance , doe even loath their owne dainties . Yea , even the very sleepe of him that laboureth and travelleth is sweet ( saith the wise man ) but ( saith he ) the satiety and abundance of the rich will not suffer him to sleepe , Eccles. 5.12 .

How happy then is the contented man , yea , though he be poore . And me thinkes Crato shew'd a braver spirit when hee danc'd and laught in his thredbare Clo●ke and his Wallet at his backe , then Alexander when hee wept that he had not such a huge beast as the Empire of this world to govern , and a richer world to conquer and possesse . So Crato wisely seem'd to contemne , what Alexander cry'd for .

So it appeares that many poore men are commonly more Pious , more vertuous , more healthy and more contented then many rich men ; and though many rich men are wise in their owne conceits , Prov 28.11 . yet wealth without wit , and without modest worth and honesty , is but as a rich saddle to ride a foole or a knave in ; and a poore man that hath understanding , searches him out , Prov. 28.11 . he laughes at him in his sleeve , & contemnes him . King David saith , God shall destroy the wicked man , he shall take him from his riches , he shall plucke him from his dwelling , and root him out of the Land of the living . The righteous man also shall see this and feare , and shall laugh him to scorne , and say , Loe this is the man that tooke not God for his strength , but trusted unto the multitude of his riches , and strengthened himselfe in his wickednesse ; but as for me I am a greene Olive in the house of God , &c. Psal. 52.6 , 7 , 8 , 9 , &c. Thus the poore man may comfort himselfe and rejoyce .

I am the longer in this Section , because I thinke it a very good deed to endevour to comfort poore men who have most need thereof . Blessed is hee that considereth the poor & needy , &c. Psal. 41. v. 2 , 3. And indeed there are no men that can enjoy riches more freely , fearelesly and happily , then such as know how to be contented and happy in a poore estate . This knowledge frees them from all the fears & unnecessary distempers , which many men take about their riches . And mee thinks there are no men more foolish ( as miserable ) then discontented men . And so no men more wise ( as happy ) then such as can be contented in all estates and conditions . Therefore to proceed yet further in this so good and necessary discourse .

The poore and the rich are in this life equally travellers , both pretending to heaven ; Now if the rich passe through the fairerway , yet they re-encounter in the end a thorne instead of every flower which they have past upon ; every pleasure is a griefe in parting from ; and past happinesse is an irksome remembrance ; so that if rich men should laugh for joy in the presence of a thousands delights , is it not to prepare in their breast the matter of as many griefes , since every pleasure is a disposition to a kinde of martyrdome , by the necessary and infallible privation of it's sweets , whereof while we taste , it menaceth us ? So that in the end , especially at death , rich men seeme to be more miserable then poore men in their greater losses . And since we must all passe through the necessary privations , losses and miseries of this world , is it not better to suffer those evils which we cannot avoid sooner then later ? The richest of the world is at last found as poore as the poorest companion , and very likely more miserable . 'T is nor to be wondred at , if rich men be more affraid of dangers and of death then poore men , since their greater losses , and also their accustomed delicacy , makes the same to them more dreadfull ; whereas many poore men seem to embrace death , and rejoyce thereat , as if some good Angel were come to free them out of the miseries of this life , & carry them to heaven .

So as losses , crosses , dangers , sicknesse and death , are nothing so grievous to the poore , as to the rich , covetous , ambitious , and voluptuous man ; & 't is like if he can make a good use of his poverty , being the more vertuous and pious thereby , that heaven will be so much the more pleasant to him eternally , as he was here more miserable for a time , a moment in comparison ; for joy after misery past is the sweeter .

There are yet further meditations come into my mind concerning this blessed subject . I hope there will bee no Reader so maligne spirited as to envie and grudge the happinesse of poore men , but rather let us greatly rejoyce thereat . Oh blessed be God that giveth such , and so much happinesse to many of those poore people whom the stony evill hearted insolent rich men of the world doe oppresse , abuse , scorne , contemne and trample upon . A truely good soule will desire and rejoyce to see every man good and happy , as wel the poore as the rich .

The Prophet , King David saith , A little that the righteous man hath , is better then great riches of the wicked . Let therefore a poore man be religious , & then though his estate be never so little , yet is he richer & happier the the richest impenitent wicked man in the world . This little is a blessing to the righteous , but to a wicked man , riches are but usurped , and being not used well to the glory of God , but rather to ill ends , and in vitious courses , they do but encrease of his misery and ru●●e .

It may be said , that rich men may doe more good then poore men having more meanes ; It is true , and blessed indeed are those rich men that live well and doe good with their riches . Yet why may not poore men doe as much good , especially to themselves as the rich . If Christ may be judge in this case , he saith , the poore widdow gave more then all the rich ones , though she gave but two mites out of her poverty , when they gave abundance out of their superfluity , and consequently 't is like she is more rewarded in heaven ; Yea , even the good will of the poore man and his wishes , to doe good with his riches , if he had it , is as acceptable to God as the rich mans almes ; For God accepteth the will for the deed when ability to performe the deed is wanting . How much more easie is it then for poore men to be charitable , and so to lay up for themselves treasures in heaven , then rich men , since onely his good will is required , w●en the rich mans money also is requisite , ( as in due and necessary collections for the poore , and otherwise ) which ofttimes comes even as hard and heavily from some covetous rich mens purses , as drops of their blood . And in truth many rich men are so farre from doing good with their riches , as they do ofttimes much hurt thereby . They become thereby the more insolent , dissolute and vitious , and with their riches they countenance and maintaine ill courses . And their riches ( as hath been said ) are to them even as snares and baites of wickednesse .

To the poore man therefore wee may truely say , Hadst thou beene rich , 't is like thou wouldst have beene proud , insolent , ambitious , covetous , an oppressor , or an intemperate , licentious , luxurious , idle , miserable man . Perhaps thy want of riches hath beene an occasion of thy conversion and encrease of goodnesse ; If so , thou art a most happy man , thou art infinitely more blessed then a wicked impenitent unconverted man , though he be the richest , the greatest Monarch on earth .

Poore men , how happy are you , if you bee Gods servants ? even those eternall riches of the kingdome of heaven belong to you as well as to any other , Luke 6.20 . Rich men , how miserable are you , if you be impious and vitious ? Then weepe and howle for the miseries that shall come upon you , &c. Iam 5.1 , &c. How is your estate worthy of pitty rather then envie , if you have no other Paradise then your riches ? What if you bee the worlds favourites , and she endow you with her choysest treasures ; yet since you want grace , your riches shall turn but to your greater misery ? Both rich and poore , let us bend our choysest designes and endevours to gaine this inestimable Treasure of divine Grace ; without the same all other riches are worth nothing ; with it even a poore & small estate is sufficient to make a man truely rich contented and happy . Hee that gaines Heaven , though earth should allow him nothing , shall ●et have plenty abundance , and that f●r better then the earth can produce , or man imagine . Heaven is an object of consolation to the poorest and most miserable ; And certainly the more grace here , the more happinesse there . And since many poore men , servants , and others are more gracious and more pious then some rich men , they shall be also crowned with coelestiall glory ; when the other richer ones shal perchance be excluded , or in a lesse degree glorious . Poore Lazarus ( though miserable and despised on earth ) is now in heaven triumphing , enjoying infinite eternall treasures .

Poore men ; if you have grace learn then to be sweetly contented . Doe not murmur at the abundant riches and prosperities of some vitious men . Do but consider as King David did , how they perish and come to a fearefull end , and you will have no cause of the least repining envy . Me thinks even in pity you should thinke they have need of some happinesse here , that shall have nothing but woe hereafter . And since you are heires to an heaven of eternall riches and happinesse ; O be you sweetly contented with this your owne happinesse , and rather pitty then envy theirs .

God himself seemeth to have an especiall care of poore men ( aswell as rich ) if they be his servants . As appeares in divers places of the sacred Scriptures . As for example , The Lord heareth the poore , Psal. 69.34 . Hee is favourable unto them , and preserveth their souls , He will deliver them , and their bloud is deare in his sight , Psa. 72.12 , 13 , &c. Hee avengeth and maintaineth their cause , Psal. 140.12 . The Gospell is appointed to be preached to them , Luke 4.18 . They are blessed and intituled to the kingdome of heaven , Luk. 6.20 . And in this kingdome , surely the Prophet intendeth , when he saith , That God raiseth up the poore , that he may set him with Princes , even with the Princes of his people , Psal. 113.7 , 8. O then deare soules , Though you be as poore as ever Iob was , yet lift up and so lace here your dejected spirtts ; Here is cause enough ( if you bee capable thereof ) to make you exceeding merry and rejoyce for ever . You see that God himselfe taketh an especiall care of you , and that all his graces and blessings , all the eternall treasures and felicities of heaven , are exposed to your ( aswell as to the rich mans ) aime ; That infinite fountain of all riches and happinesse God himselfe gives , and offers himselfe and his heavenly blessings to bee possessed and enjoyed of the poorest soule , that will by a divine lively faith apply this happinesse to himselfe : Insomueh that you cannot wish greater riches or happinesse then you may enjoy in God , in heavenly Treasures .

Be ye therefore contented , and rejoyce even in poverty , and let no man too much feare the losse , or grieve for the want of riches , since there is ▪ or may be such blessednesse in a poore estate .

This discourse of Contentment , I thinke so necessary as I am yet unwilling to leave the same . My meditations extend themselves yet further .

Why should we feare the losse , or grieve too much for the want of riches which are so weake and worthlesse as they cannot so much as mitigate the least paine ( much lesse deliver us from death ) or by infinite degrees satisfie our divine soules , which are as farre beyond them , as heaven is above earth . They are even capable to eie , & desire , infinite and eternall happines , heaven and God himselfe . But riches are altogether insufficient to bestow upon us true and lasting happinesse ; They have wings and fly away , as the wise man saith , Prov. 23.5 . One day saw Iob the richest , and the poorest man of all the East . And millions of men have found the truth of this by experience , that riches are most uncertain , undurable . And although it be true that in themselves they be something both , in respect of time and worth , and much to be esteemed in their good use , even as the gifts and blessings of God , and from which doth spring many good and excellent benefits , as hath been declared in the first Section ; yet in comparison of the eternall riches of heaven in God himselfe , they are even as nothing , not to be regarded , but altogether vaine , variable , undurable and fugitive ; unconstant as the moon , brittle as the glasse , frayle as Ice , momentary as thought , in such comparison .

The possessors of them are also vaine , fading and undurable . The mighty Craessus ( of whom it is said the Mines seemed to serve for a coffer , the Indies for a cabinet , and the Ocean for a new river of Pactalus ) is dead ; What is now become of Cyrus of Alexander , of rich Gobrias , Pollicrates , Lucullus , and the rest of those who are registred in the catalogue of rich men , and of their riches ? Death hath taken them all away .

Be contented then , fret not , envy not ; and as King David saith , Bee not afraid when one is made rich , for when he dyes he shall carry nothing away , Psal. 49.16 . He is even as vaine , as fraile , as undurable , as his riches .

But rather let us lift up our soules ( since the riches of the earth can no way satisfie them ) to those infinite and eternall riches of heaven , to God himselfe . And when our souls solace themselves in those divine exhillerations , which do and should often cheere and elevate a Christian heavenly minde . Oh how poorely may we think of such drossy toyes as are earthly riches in comparison of these heavenly !

It is certaine also , that no men can take greater pleasure and felicity even in earthly riches , then such , who are able when they please to contemne them , even as vanity in comparison of heavenly treasures . This divine contempt of them puts away all feare of the losse of them , all distraction about them , and so makes us enjoy the same more freely . Besides , it is a most excellent pleasure to our soules to know themselves so high , so heavenly , as even when they please upon good occasion to contemne the world , in such heavenly respects .

Let me yet goe on further in this happy discourse of Contentment . There is ( saith King Solomon ) that maketh himselfe rich , yet hath nothing , Prov. 13.7 . And who is that thinke you ? Surely it is the contented pious man . Saint Paul saith , Godlinesse with contentment is great gain : For we brought nothing into this world , and it is certaine we can carry nothing out ; And having food and raiment , let us be therew●th content , 1 Tim. 6.6 , 7 , 8. What remaines then but that we seeke these true and permanent riches , which are contentment , and divine graces ; whereby wee shall possesse heaven and God himselfe .

That saying of Philosophers is most true , That he is most rich , who is most contented ; and therefore it is strange that some have put this apparant truth into a Paradoxe , when nothing is more certaine then it ; the minde having no more proper nor effectuall riches then this of Contentment . A contented joyfull minde is the chiefest riches in the world . He that covets no more riches then what he hath , is , as if he poss●ssed all the riches in the world ; To him that desires but a little , a little seemes much ; and we know that a little is enough to suffice nature , and to live well . If we desire and live according to nature and reason as we should , we shall alwaies find that which is sufficient ; but if we live according to common opinion , while wee live wee shall never finde it . A man that hath but any Art or Science , yea that hath but his hands at will , how can he justly complaine of want or poverty , since in nature and reason , so little and so few things are necessary and sufficient , those few to bee found almost every where in such plenty , as being moderately used may suffice the condition of every man .

How happily , and how healthfully doe those creatures live which follow harmelesse nature and reason . How well are they pleased with conveniencies , & care not for curiosities nor superfluities . It is a notable folly not to be contented with so much as is naturall and necessary . Sufficiency is a large Seigniory , a Kingdome , if wee could ( as in nature and reason wee should ) be contented therewith .

If we have much , yet let us not much regard the superfluity , but in our minds rather set it apart for losses and crosses : We may take as much felicity in sufficiency , as if we possessed all the world ; which if we did , we could enjoy the rest onely by looking on , and contemplation . So may we while it is others .

How reasonable , how easie , how happy is it , for a man to be contented with a reasonable meane estate ; and having so , to thinke himselfe right blessed therein , to live a life full of joy and happinesse , to live and raigne as a Vice-Roy over his owne affections ; to be so farre from grumbling and being discontented , as to bee rather very thankfull and joyfull , that his lot is fallen into so faire a ground , as to have sufficient , and not to want what is naturall and necessary .

If we have not abundance , yet since we have that which is needfull , convenient , decent , and sufficient in all respects , why should we not be most pleasingly contented therewith , as an estate that heaven seems to smile upon with a gracious aspect , and promise of blessing , if we can but enjoy it , bee thankfull and live well therewith . If we can doe this , then may we be assured the estate that God gives us , is best for us , whether it be little or much : he was ever so carefull of his children , as to give them that which is most for their good . Vnworthy men they are who can thinke God will suffer such to want that which is good for them , who with a dutiful endeavour do depend on him . Let us truly love , serve him , & beleeve , and upon my soule he will never faile us in what is best for us ; either he will give us that which we desire , or better , if not in this life , yet most certainly in that which is infinitely better , in heaven eternally , yea in both if it be good for us . Let me be so dutifull and depend on him , and I have ground enough to be contented and heartily joyfull .. Henceforth then it shall be my resolution to bee contented and sweetly pleased onely with what God pleases I shall enjoy . Further , concerning Gods love , care and providence towards his children . Read Psal. 34 10.37.3 . &c. 84.11 . Matth. 6.25 . Luke 12 , 23. And to this purpose Saint Paul adviseth us . Be content ( saith he ) with such things as ye have : For God hath said , I will never leave thee nor forsake thee , Heb. 13.5 .

Some men would perswade us , that it is impossible to finde any firme quiet and contentment in this world , without wishing or desiring any other thing or condition then wee now enjoy , whether little or much . But if we will be guided by divine reason and wisedome , what is more easie ? what impossibility can there be to regulate our wils to Gods ? What reason is there to the contrary , but that wee should even with good grace and sweetest contentment obey our Soveraigns , our heavenly fathers decrees , and live upon earth onely of the pure gifts and blessings of heaven ; without wishing any other then what he wils and pleases ? If we could truly love and know God , it were impossible but we should be infinitely pleased with all that hee pleases , and with nothing else . Oh how rich , how happy are they who are able to undergoe what heaven hath decreed without complaint , without desiring any other , without arguing or distrusting divine providence , still endeavoring to doe the best they may , and still being sweetly contented and pleased with what heaven wils . What greater riches then this can a man wish or desire .

To conclude then , let us therefore above all , rely on the divine providence of God , and trust him in all things . So may we assuredly know that what estate soever we possesse , is most good , most fit for us . This is the way to be contented , so may wee rejoyce in the riches which we do possesse , and not feare the losse or want thereof .