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thou art more happy, to whom thou art able to give an almes, a Lord, in respect, a petty prince: * be contented then I say, repine and mutter no more, “for thou art not poor indeed but in opinion.”
Yea, but this is very good counsell, and rightly applied to such as have it, and will not use it, that have a competency, that are able to work and get their living by the sweat of their browes, by their trade, that have something yet; he that hath birds, may catch birds; but what shall we do that are slaves by nature, impotent, and unable to help our selves, meer beggers, that languish and pine away, that have no means at all, no hope of means, no trust of delivery, or of better successe ? as those old Britans complained to their Lords and Masters the Romans oppressed by the Picts, mare ad Barbaros, Barbari ad mare, the Barbarians drove them to the sea, the sea drove them back to the Barbarians : our present misery compels us to cry out and howl, to make our inoan to rich men: they turn us back with a scornfull answer to our misfortune again, and will take no pity of us; they commonly overlooke their poor friends in adversity; if they chance to meet them, they voluntarily forget and will take no notice of them; they will not, they cannot help us. Instead of comfort they threaten us, miscall, scoffe at us, to aggravate our misery, give us bad language, or if they do give good words, what's that to relieve us ? According to that of Thales, Facile est alios monere ; who cannot give good counsell ? 'tis cheap, it costs them nothing. It is an easie matter when one's belly is full to declame against fasting, Qui satur est pleno laudat jejunia ventre; “ Doth the wild Asse bray when he hath grasse, or loweth the Oxe when he hath fodder ?” Job 6. 5. * Neq; enim populo Romano quidquam potest esse lætius, No man living so jocond, so merry as the people of Rome when they had plenty; but when they came to want, 1o be hunger-starved, “neither shame, nor lawes, nor armes, nor Magistrates could keep them in obedience.” Seneca pleadeth hard for poverty, and so did those lazie Philosophers: but in the mean time he was rich, they had wherewithall to maintain themselves; but doth any poor man extoll it? There “ are those (saith + Bernard) that approve of a mean estate, but on that condition they never want themselves : and some again are meek so long as they may say or do what they
• Non in paupertate, sed in paupere (Senec.) non re, sed opinione lahores, * Vopiscus Aureliano, sed si populus famelicus inedia laboret, nec arma, leges, pador, magistratus, coercere valent.
One of the richest men in Rome. + Serm. Quida sunt qui pauperes esse volunt ita ut nihil illis desit, sic cummendant ut nullam patiantur inopi m; sunt & alii mites, quamdiu dicitur & agitur ad corum arbitrium, &c. a
list ; but if occasi to God (as he said? or he that so in
list; but if occasion be offered, how far are they from all patience?” I would to God (as he said) “ * No man should com. mend poverty, but he that is poor,'' or he that so much admires it, would relieve, help, or ease others.
« + Nunc si nos audis, atque es divinus Apollo, , Dic mihi, qui nummos non habet, unde petat:”
Now if thou hear'st us, and art a good man,
Tell him that wants, to get means, if you can. But no inan hears us, we are most miserably dejected, the skumme of the world,
“ Vix habet in nobis jam nova plaga locum,” We can get no relief, no comfort, no succour,
“$ Et nihil inveni quod mihi ferret opem.” We have tried all means, yet finde no remedy: No man living can express the anguish and bitterness of our souls, but we that endure it; we are distressed, forsaken, in torture of body and mind, in another hell: and what shall we do? When | Crassus the Roman Consul warred against the Parthians, after an unlucky battell fought, he fled away in the night, and left four thousand men sore sick and wounded in his tents, to the furie of the enemie, which when the poor men perceived, clamoribus X ululatibus omnia complérunt, they inade lamentable moan, and roared down right, as lowd as Homer's Mars wlien he was hurt, which the noise of a 10000 men could not drown, and all for fear of present death. But our estate is farre more tragical and iniserable, much more to be deplored, and far greater cause have we to lainent; the devil and the world persecute us,all good fortune hath forsaken us, we are left to the rage of beggery, cold, hunger, thirst, nastiness, sickness, irksomness, to continue all torment, labour and pain, to derision and contempt, bitter enemies all, and far worse then any death ; Death alone we desire, death we seek, yet cannot have it, and what shall we do?
“Quod malè fers, assuesce ; feres bene” accustome thyself to it, and it will be tolerable at last. Yea but I may not, I cannot,
“In me consumpsit vires fortuna nocendo," I am in the extremitie of humane adversitie; and as a shadow leaves the bodie when the Sun is gone, I am now left and lost, and quite forsaken of the world. Qui jacet in terra, non habet unde cadat; Comfort thyself with this yet, thou art at the worst, and before it be long it will either overcome thee or thou it. If it be violent, it cannot endure, aut solvetur, aut solvet : Let the devil himself and all the plagues of Egypt come upon thee at once,
* Nemo paupertatem commendaret nisi panper. Ovid. Ovid. Plutarch. vit. Crassi.
“ Ne tu cede malis, sed contra audentior ito.” be of good courage ; Misery is vertue's whetstone.
-“* serpens, sitis, ardor, arenæ,
Dulcia virtuti," as Cato told his souldiers inarching in the desarts of Lybia, Thirst, heat, sands, serpents, were pleasant to a valiant ian; honourable enterprizes are accompanied with dangers and dammages, as experience evinceth; they will make the rest of thy life rellish the better. But put case they continue; thou art not so poor as thou wast born, and as some holl, much better to be pittied then envied. But be it so thou hast lost all, poor thou art, dejected, in pain of body, grief of mind, thine enemies insult over thee, thou art as bad as Job; yet tell me (saith Chrysostome) “ was Job or the devil the greater conqueror? surely Job; The + devil had his goods, he sate on the muckhil and kept his good name; he lost his children, health, friends, but he kept his innocency; he lost his mony, but he kept his confidence in God, which was better then any treasure.” Do thou then as Job did, triumph as Job did, I and be not molested as every fool is. Sed qua ratione potero ? How shall this be done ? Chrysostome answers, facilè si cælum cogitaveris, with great facility, if thou shalt but meditate on heaven. Hanna wept sore, and troubled in mind, could not eat; “but, why weepest thou,” said Elkanah her husband, “ and why eatest thou not? why is thine heart troubled? am not I better to thee then ten sons?” and she was quiet. Thou art here vexed in this world; but say to thyself, “ Why art thou troubled, O my soule?” Is not God berter to thee then all temporalities, and momentary pleasures of the world? be then pacified. And though thou beest now peradventure in extreme want, it may be 'tis for thy further good, to try thy patience, as it did Job's, and exercise thee in this life: trust in God, and rely upon him, and thou shalt be crowned in the
* Lucan. lib. 9. An quum super fimo sedit Job, an cum omnia abstulit diabolus, &c. pecuniis privatus fiduciam dco habuit, omni thesauro preciosiorem. Hæc videntes sponte philosophemini, nec insipientum affectibus agitemur. 1 Sam. 1. 3. James 1.2. My brethren, count it an exceed. ing joy, when you fall into divers iemptations.. d Afflictio dat intellectum ; quos Deus diligit cast gat. Deus optimum quemq; aut mala valetudine aut luc. tu afficit. Seneca. Quam sordet trihi terra quú cælum intueor.
end. end. What's this life to eternity? The world hath forsaken thee, thy friends and fortunes all are gone : yet know this, that the very hairs of thine head are numbred, that God is a spectator of all thy miseries, he sees thy wrongs, woes, and wants. “6 * 'Tis his good will and pleasure it should be so, and he knows better what is for thy good then thou thy self. His providence is over all, at all times; he hath set a guard of angels over us, and keeps us as the apple of his eye,” Ps. 17. 8. Some he doth exalt, prefer, blesse with worldly riches, lionours, offices and preferments, as so many glistering stars he makes to shine above the rest: some he doth miraculously protect from theeves, incursions, sword, fire, and all violent mischances, and as the + Poet fains of that Lycian Pandarus, Lycaon's son, when he shot at Menelaus the Græcian with a strong arm, and deadly arrow, Pallas, as a good mother keeps flies from her child's face asleep, turned by the shaft, and made it hit on the buckle of his girdle; so some he solicitously defends, others he exposeth to danger, poverty, sickness, want, misery, he chastiseth and corrects, as to him seems best, in his deep, unsearchable and secret judgement, and all for our good. “ The tyrant took the city (saith Chrysostome) God did not hinder it, led then away captives, so God would have it; he bound them, God yielded to it: flung them into the furnace, God permitted it: heat the Oven hotter, it was granted: and when the Tyrant had done his worst, God shewed his power, and the Children's patience, he freed them :" so can he thee, and can help in an instant, when it seems to him good. “& Rejoyce not against me, O my enemy; for though I fall, I shall rise: when I sit in darkness, the Lord shall lighten me.” Remember all those Martyrs what they have endured, the utmost that humane rage and fury could invent, with what "paence they have born, with what willingness embraced it. “Though he kill me,” saith Job, "I will trust in him.” Justus ' inexpugnabilis, as Chrysostome holds, a just man is impregnable, and not to be overcome. The gout may hurt his hands, lameness his feet, convulsions may torture his joynts, but not rectam mentem, his soule is free.
* Senec. de providentia cap. 2. Diis ita visum, dii melius norunt quid sit in commodum meum. * Hom. Iliad. 4. Hom. 9. voluit urbem tyrannus cvertere, & Deus non probibuit; voluit captivos ducere, non impedivit; vo luit ligare, concessit, &c. ' Psal. 113. De terra inopem, de stercore erigit pauperem. Micah 8. 7.
Preme, preme, ego cum Pindaro, ασάπλισος έμι ως Φελλος υπ' άλμα immersibilis sum sicut suber super maris septum. Lipsius. Hic ure, hic seca, ut in æternum parcas, Austin. Diis fruitur iratis, superat & crescit malis. Mutium ignis, Fabriciú paupertas, Regu. Lum tormenta, Socratcm venenuin superare non potuit,
"* nempe pecus, rem,
Compedibus sævo teneas custode” " + Take away his mony, his treasure is in heaven; banish him his country, he is an inhabitant of that heavenly Jerusa. lem; cast him into bands, his conscience is free; kill his body, it shall rise again; he fights with a shadow that contends with an upright man:” He will not be moved.
si fractus illabatur orbis,
Impavidum ferient ruinæ," Though heaven it self should fall on his head, he will not be offended. He is impenetrable, as an anvile hard, as constant as Job.
“ I Ipse deus simulatq; volet me solvet opinor.” Be thou such a one; let thy misery be what it will, what it can, with patience endure it; thou mayst be restored as he was. Terris proscriptus, ad cælum propera; ab hominibus desertus, ad deum fuge. “ The poor shall not alwayes be forgotten, the patient abiding of the meek shall not perish for ever,” Psal. 10. 18. ver. 9. * The Lord will be a refuge of, the oppressed, and a defence in the time of trouble."
“ Servus Epictetus, multilati corporis, Irus
Lame was Epictetus, and poor Irus,
Yet to them both God was propitious. Lodovicus Vertomannus, that famous traveller, indured much misery, yet surely saith Scaliger, he was vir deo charus, in that he did escape so many dangers, God especially protected him, he was dear unto him: Modo in egestate, tribulatione, convalle deplorationis, &c. “Thou art now in the vale of misery, in poverty, in agony, sin temptation; rest, eternity, happiness, immortality shall be thy reward,” as Chrysostome pleads, “ if thou trust in God, and keep thine innocency." Non si malè nunc, & olim sic erit semper; a good houre may come upon a sudden; k expect a little.
Yea, but this expectation is it which tortures me in the mean
* Hor. epist. 18. lib. i. + Hom, 5. Auferet pecunias? at habet in cælis : patria dejiciet? at in culestem tivitatem initiet : vincula injiciet? at habet solutam conscientiam: corpus interficiet, at iterum resurget; cum umbra pugnat qui cum justo pugnat. Leonides. Modu in pressura, in centationibus, erit postea bouum tuum requies, ætcrnitas, immortalitas. * Dabit Deus his quoq; fidem,