A Christian library, or, A pleasant and plentiful paradise of practical divinity in 37 treatises of sundry and select subjects ... / by R. Younge ...

CHAP. XXVI.

FOurthly, men in a middle condition are mostly more merry and con∣tented then others, that surfeit with abundance. Who so melancho∣ly as the rich worldling? and who more merry then they? that are poorest. I have read of a rich Land-lord, that envied his poor tenant, because he heard him sing every day at his labour, yet had scarce bread for his family; while himself wanting nothing, was full of discontent: One advised him to convey cunningly into his Cottage, a bag of money; he did so, the tenant finding this mass, so great in his imagination, left off his singing, and fell to ••arking and caring how to increase it. Crescen∣tem sequitur cura pecuniam: The Land-lord fetcheth back his money, the Tenant is as merry as ever he was. Which shews, that there is no

riches comparable to a contented minde, as Plutarch is of opinion, That there are poor Kings, and rich Coblers, as wise Solon seemed to insinuate to the King, when he was vaunting of his greatness: For it was Iris a poor beggar, that he told Croesus was the happiest man in his Dominions. And when King Agis requested the Oracle of Apollo to tell him, who was the happiest man in the world? expecting to hear himself nomina∣ted: the answer was Aglaion, who was a poor Gardiner in Arcadia, that at sixty years of age, had never gone from home, but kept himself and his family with their labour, in a fruitful plot or garden, as Livius relates. Pyrrhus opened himself to his friend Cineas, that he first intended a war upon Italy, and what then said Cineas? then we will attempt Cicile, and what then? then we may conquer Carthage and Affrica; and what then said Cineas? Why, then quoth Pyrrhus, we may rest, and feast, and sacrifice, and make merry with our friends: to which Cineas replied, (as every servant of God would do in the like case) and may we not enjoy all this, sweetness now? and that without all this ado. But natural men are mad men. Yea, were great men, though good men, but asked the question; their consciences could not but acquaint us, if they would speak out; that true contentment seldom dwels high, whiles meaner men of humble spirits, enjoy both earth and heaven. However not a few of them have freely acknowledged it, as I have largely related in my second Part of Philarguromastix. Wherefore be pleased, ô God, to give me a contented minde: and then if I have but little in estate, I shall have much in possession.

Fiftly, mean ones with their pover••y, misery, ignominy, are often saved; whiles others with their honour, and opulency go to hell. When we are judged, we are chastened of the Lord; that we may not be condemned with the world, 1 Cor. 11.32. Riches do so puff up some men, that they even think it a discredit to their great Worships, to worship God. Nothing feeds pride, nor keeps off repentance so much, as prosperous advantage. The Prodigal never thought of his father, till he wanted husks. We serve God, as our servants serve us: of whom many have too good clothes, o∣thers too much wages, or are too full fed to do work. As a woman find∣ing that her hen laid her every day an egg; for all she was very lean, had a conceit, that if she were fat and lusty, she would lay twice aday; where∣upon she fed and cram'd her thoroughly: but in a short space, she be∣came so fat, that contrary to her expectation, she left laying altogether. Who so nourisheth his servant daintily from his childhood; shall after finde him stubbron, Prov. 29.21.

Sixtly, they fix their affections upon heavenly riches, and not upon the temporary and transitory riches of this world: because in sicknesse, when they stand in the greatest need of all, they will not do them the least good, Your gold will not bribe a disease, your bags will not keep your

head from aking, or your joynts from the Gout, a loathing stomach makes no difference between an earthen dish, and one of silver. Riches can no more put off the stone, or asswage grief, or thrust out cares, or purchase grace, or suspend death, or prevent hell, or bribe the Devil; then a sattin sleeve can heal a broken arm.

Indeed the foolish Prior in Melan••thon, rolled his hands up and down in a bason full of Angels; thinking by this means to cure his Gout: but it would not do. Yea, thou that placest thy happinesse, and puttest thy confidence in a little white and red earth; and dotest so upon the world, tell me? When the hand of God hath never so little touched thee, what good thy great wealth will do thee? Therefore, ô vain desires! and impotent contentments of men, that place their happinesse in these things: will not this your fair Herodias, appear as a stigmatized Gipsie? Will not all the toil and cost you haue been at to get riches, appear as ridi∣culous; as if a countryman should anoint his axle-tree with Amber-greece? or as if a travaller, should liquour his boots with Balsamum. Yea, your wealth will not only not save you from evils, but help to make you more miserable, and not only here, but hereafter, Psal. 49.6, 7, 8.

Why then do you set so high a price upon them? and so shamefully undervalue the riches of the minde? which will much mitigate your grief, and increase your comfort, in what condition soever you are. But

Seventhly, they little set by the wealth of this world; because their riches may soon leave them: When with the Spider we have exhausted our very bowels, to contrive a slender web of an uncertain inheritance: one puff of winde and blast blown upon it by the Almighty, carries all away. What sayes Solomon? Prov. 23. Cease from thy wisdome, wilt thou cast thine eyes upon that, which is nothing? for riches taketh her to her wings, as an Eagle, and flyeth away, Verse 4, 5. and Ier. 17.11. Isaiah 33.1. Prov. 12.27. Yea, all riches are uncertain, but those that are evil gotten, are ••ost uncertain: as examples of all ages witnesse. The first of these was verified in Iob; who lived to see himself poor to a Proverb; and fell from the want of all misery, to the misery of all wants. And Dionysius, who fell from a Tyrant over men, to be a Tutor over boyes, and so to get his li∣ving. And Perses son and heir, who was fain to learn an Occupation, the Black-smiths trade; to relieve his necessity. And Henry the Fourth that victorious Emperour, who after he had fought two and fifty pitcht Battails; became a Petitioner, for a Prebendary, to maintain him in his old age. And Geliner, that potent King of the Vandals, was so low brought: that he intreated his friend to send him a harp, a spunge, and a loaf of bread; an Harp to consort with his misery, a sponge to dry up his tears, and a loaf of bread to satisfie his hunger. Yea, how many have we known in this City? reputed very rich, yet have broken for thousands. There are innumerable wayes to become, poor; a fire, a thief, a false ser∣vant,

suretiship, trusting of bad customers, an unfaithful factor, a Py∣rate, an unskilful Pilate, God wines sands, a cross gale a wind, and many the like, hath brought millions of rich men to poverty. And yet this is the only winde, that blows up the Words bl••dder.

You see little children, what pains they take to rake and scrape snow together, to make a snow-ball: right so it fares with them, that scrape together the treasure of this world, they have but a snow-bal of it, for so soon as the Sun shineth, and God breatheth upon it, by and by it com∣meth to nothing.

And as riches well gotten are uncertain, so those that are evil gotten, are 〈◊〉〈◊〉 seldome lost with shame. As how many of our over-reachers have over-reached themselves so far? either by perjury, forgery, receiving of stoln goods, or the like: that they have left either their bodies hanging between heaven and earth; or their ears upon the pillory, and died in pri∣son: so that the safest way, to praise a covetous miser is, when he is dead. But