then meet, and thereby become equal; fince confidering the immense time that runs on, and how little a part thereof any of us takes up (juvenes fenes in æquo fumus) we are all alike young and old; as a drop and a Pint bottle in compare to the

Mihi ne diuturnum quidem quidquam videtur, in quo eft aliquid extremum, &c. Cic. de

Senect.

t

Ocean are in a fort equal, that is, both altogether inconfiderable. Quid enim diu eft, ubi finis eft faith St. Auftine: what can be long that fhall be ended; which coming to that pass is as if it never had been? Since then upon this accompt (upon worldly accompts, I speak all this; and excepting that Dignity and Power may be Talents bestowed by God, or advantages to ferve God, and promote the good of Men; excepting alfo the relation Perfons justly instated in them bear to God as his Deputies and Ministers; in which respects much reverence is due to their Perfons, much value to their Places; even the more, by how much less their present out

ward

ward Estate is confiderable, and because at prefent they receive fo flender a reward for all their cares and pains employ'd in the discharge of their Offices; this I enter pose to prevent mistakes, left our difcourfe fhould seem to disparage, or detract from the reverence due to Perfons in eminent Place. But fince, under this caution) all worldly Power and Glory appear fo little valuable, the confideration hereof may avail to moderate our affections about them; to quell all ambitious defires of them, and all vain complacencies in them. For why should we fo eagerly feek and purfue fuch empty fhadows, which if we catch, we in effect catch nothing; and whatever it is, doth presently flip out of our hands? Why do we please our felves in fuch evanid dreams? is it not much better to reft quiet and content in any station wherein God hath placed us, than to trouble our felves and others in climbing higher to a Precipice, where we can hard

ly

Pfal. 90. 6.

ly stand upright, and whence we fhall certainly tumble down into the grave? This confideration is alfo a remedy, proper to remove all regret and envy grounded upon fuch regards. For why, though fuppofe Men of fmall worth, or vertue should flourish in Honour and Power, fhall we repine thereat? Is it not as if one fhould envy to a Butterfly, its gaudy Wings; to a Tulip its beautifull colours, to the Grass its pleafant verdure; that Grafs, to which in this Pfalm we are compared; which in the morning flourisheth, and groweth up, in the evening is cut down and withereth? I may fay of Ant. IV. § 50. this difcourfe with the Philofopher, Ιδιωτικὸν μὲν ὅμως ἢ ἀνυτικὴν βοήθημα, 'tis a homely remedy (there may be divers better ones) yet hath its efficacy; for David himself made Pfal. 49. 16. ufe thereof more than once: Be not, 73.17.37. faith he, afraid (or troubled) when one is made rich, when the glory of his houfe is encreased; for when he dieth be fhall carry nothing away, his glory

1.

glory fhall not defcend with him. I

was faith he again) envious at Prov. 23. 17 the foolish, when I saw the profperity of the wicked; but I went into the fanctuary, then understood I their end; furely thou didst fet them in flippery places-how are they brought into defolation as in a moment: Thus confidering the lubricity and tranfitoriness of that Profperity, which foolish and wicked Men enjoyed, did ferve to cure that envious diftemper, which began to affect the good man's Heart.

;

2. But let us defcend from Dignity and Power (that is from names and fhews) to fomewhat seeming more real and substantial to Riches; that great and general Idol, the most devoutly adored that ever any hath been in the World which hath a Temple almost in every House, an Altar in every Heart; to the gaining of which most of the thoughts, most of the labours of Men immediately tend in the Poffeffion of which Men

;

;

com.

1 Cor. 8. 4.

commonly deem the greatest Happiness doth confift. But this confideration we discourse about, will easily discover, that even this, as all other Idols, is nothing in the World, nothing true and folid; Will (Ifay) justify that advice and veProv. 23. 5. rifie that affertion of the Wise-man ; Labour not for riches, wilt thou fet thy heart upon that which is not? it well applied will pluck down the high Places reared to this great Idol of Clay in Men's Hearts; will confute the common Conceits and Phrafes, which fo beautifie Wealth; fhewing that whoever dotes thereon is more truly and properly ftyled a miferable Man, than a happy, or bleffed one: For is he not indeed miferable, who makes lies his refuge, who confides in that which will deceive and disappoint him? The Prophet affures us fo: Woe faith the Prophet Habbakuk) woe be to him, who coveteth an evil covetousness to his house; that he may set his nest on high, that he

Beatus, &c. pro divite. Hab. 2.9.

may