The second part of The Christian warfare; or the contempt of the world tending to arme and confirme the weake Christian against the tentations of prosperitie, and to preserue him from the immoderate loue of earthly things; by prouing vnto him, that both the world and worldly vanities are so base and worthlesse, that they deserue not to be esteemed and loued of a Chrstian, in comparison of Gods spirituall graces and heauenly ioyes. Written as an antidote against the poyson of worldlie loue ... By I. Dovvname Bachelar in Diuinitie, and preacher of Gods word.

CHAP. XX.

Of the vnprofitablenesse of worldly vanities, in comparison of Gods spirituall graces and heauenly ioyes.

ANd thus haue I shewed the vanitie of the* 1.1 world and worldly things, & that by rea∣son hereof they do not satisfie & content vs. The next argument which in my gene∣rall diuision I propounded to perswade al to a iust contempt of them, in comparison of spirituall grace and eternal glorie, is their vnprofitablenes. The which also is a necessarie consequent of their vanitie: for because they are vaine and worthlesse, therefore they cannot greatly profit those that haue them; whereof it is that the Wise man hauing shewed that all is vanitie, presently infer∣reth,* 1.2 that there is no profit vnder the Sunne. And holy Samuel exhorteth the people to serue the Lord with all their hearts, and* 1.3 not to turne after vaine things, which could not profit nor deliuer them, because they were but vanitie. And our Sauiour Christ telleth vs, that it will not at all profit a man, though he gaine* 1.4 the whole world, if hee lose his soule, as hee surely doth, who more esteemeth gold then godlinesse, and setteth his heart more vpon these earthly vanities, then vpon God himselfe, and the eternall ioyes of his kingdome. So that these world∣ly things are like vnto glittering tinsels, which make a glo∣rious shew, but being vaine and worthlesse, serue to no good vse, but make those that weare them the prouder only, and not the warmer, as equally letting in the outward wind that cooleth them, and the inward wind of vaine glorie, whereby they are swelled and puffed vp; or like vnto cloathes full of massie gold, which adorne vs vnto others, but loade vs in our owne sense; for howsoeuer worldly vanities make a goodly shew to those who neuer had them, yet their owners find

them vaine and vnprofitable, as being in their greatest need, rather combersome burthens, then sound comforts.

But this will better appeare in the speciall examples of* 1.5 honors, riches and carnall pleasures: for what profit is there in vaine-glorie, the praise of men, and worldly preferments, if we ambitiously affect them, and set our hearts too much vpon them; seeing they do not so much extoll and magnifie vs before men, as they abase and vilifie vs in the sight of God? And what will it profit vs to be praised of men, when God and our owne consciences shall condemne vs, either because we haue compassed these honors by euill meanes, or sinne in their fruition, by preferring them in our hearts before God and godlinesse? What will it auaile vs, if running ill in the spirituall race we haue the applause of the standers by; if the Iudge himselfe censure vs as vnworthie to receiue the gar∣land? It is not these waxen wings of mens praises, which are* 1.6 readie to wind euery way with the heate of their affections, and melt and vanish when the scorching▪ Sunne of affliction ariseth, that will carrie vs to heauen; neither is it their dis∣praises that can hinder vs in our ascent, if we be supported with the wings of faith and a good conscience, much lesse pull vs downe againe, when we are once seated on the throne of glorie: and therefore foolish is our course, if we take more paines to seeme good in shew, then to be so in truth; to haue the commendations of men, then the testimonie of a good conscience; and be more carefull to be applauded of those, who must stand at the same barre, then to bee approued of our Iudge, by whom one day we shall be iustified or con∣demned.

Neither is there more profit in worldly riches, seeing as* 1.7 our Sauiour Christ telleth vs, though a man haue abundance, yet his life standeth not in his riches; because as elsewhere he speaketh, man liueth not by bread only, but by euery word which proceedeth out of the mouth of God. And though a man haue neuer so great store, yet he hath few priuiledges aboue him, who hath only necessaries, or some small competencie: for as the Wise man saith, When goods increase, they are increased* 1.8 that eate them, and what commeth to their owners, but the behol∣ding

of them with their eyes? In which respect men abounding* 1.9 with wordlly wealth, haue that benefit by their riches, that stewards haue in a great family, by the great summes which are committed to their disposing, whereby (at least if they be faithfull) they onely haue their care and paines increased whilest they make prouision for so many mouthes and bel∣lies; and the greater and more difficult reckoning to make, when their masters call them to yeeld their accounts. For what are rich men but Gods stewards, who haue their abun∣dance committed vnto them, not to spend their superfluity in riot and excesse, but to maintaine and relieue their fellow seruants? and what in this regard doe their great receits pro∣fit them, seeing of all, they haue but meate for their bellies, and clothing for their backes, and of the rest must bee ac∣countant to our great Lord and master how they haue be∣stowed it, when at the great day of his appearing hee shall call them to a reckoning. Yea but being stewards they may allow to themselues a double portion; and all things com∣ming through their hands, they haue more liberalll mainte∣nance, and a greater share in those rich talents which are committed to their disposing. For example, they haue the priuiledge of full tables and daintie diet, of costly apparell, and soft beds; whereas the poorer sort haue scant and course fare, mean•• clothes, and hard lodging. To which I answere, that these benefits are exceeded by the inconueniences which doe accompanie them; and though they were not, yet in the very fruition of these things, wherein they glory most, they haue little priuiledge aboue them who are skanted of them; seeing howsoeuer they much exceed them in their store, yet neither in profit nor delight; for the pleasure of eating and drinking, consisteth not so much in the dainti∣nesse of our fare, as in the disposition of those who sit at the table, seeing he who bringeth with him an hungrie appe∣tite* 1.10 and good stomacke, feedeth on his course fare with more delight, then he who is glutted with often surfetting on his most costly cates, although his stomacke bee whetted with great variety of meates, and innumerable sorts of allu∣ring sauces. But herein the poore haue priuiledge aboue the

rich, because their labour prouoketh their appetite, which is satisfied at their meales without surfetting, either because by reason of the scantnesse of their prouision they cannot, or in respect of the coursenesse of their fare they will not exceed due measure: whereas the rich hauing their stomackes cloy∣ed with insobriety and intemperance, into which they haue fallen, whilest their bewitching dainties, and variety of di∣shes haue allured them, by pleasing their pallet to oppresse their stomackes, and wanting the meanes of labour and ex∣ercise to recouer them; they haue still their hunger preuen∣ted with their prouision, and so comming to their meales with cloied appetites, they rather loath then delight in their daintiest fare, and not knowing whether it were best to eate any thing or nothing of all their delicates, they in∣wardly fret that hauing so good meate, they haue no better stomackes; and repent of their last meales gluttonie, not be∣cause they hate their sinne, but because they haue lost their appetite, and now are depriued of all their pleasure, because they had then too much. Neither haue they any great bene∣fit by their brauery aboue those that goe in plaine habits, see∣ing these no lesse then they attaine vnto the maine ends of apparell, which are to keep vs warme and to hide our shame; whereas they by their superfluity gaine but more care and trouble, and by displaying these ensignes of pride, expose themselues to the skorne of their superiours, and to the enuie of those who are of meaner condition and estate. Finally, they haue no great priuiledge aboue the poore in respect of their soft beds, rich couerings, and costly canopies: for wher∣as the chiefe vse of a bed is to sleepe in it, and take our rest; the rich doe least of all attaine vnto it, though their lodging be neuer so easie and gorgeous, partly because their fulnesse and excesse are as great hinderances to rest, as hunger and want, and partly because their heads are troubled about their riches, whilest they are thinking either of getting more, or of keeping and disposing that they haue; whereas poore men which lie harder, doe sleepe much more soundly, after their sober meales, and their daies labour. And this the wise Salomon obserued: The sleepe (saith he) of him that trauelleth* 1.11

is sweet, whether he eate little or much, but the satiety of the rich will not suffer him to sleepe. By all which it appeareth that ri∣ches doe not greatly profit vs, no not so much as in respect of worldly benefits. Yea (as one saith) it is well with vs if we* 1.12 doe not receiue hurt by their fellowship; it sufficeth that we be not made worse by them, seeing they cannot make vs bet∣ter. It is true indeed that they who abound in wealth haue fit opportunity and meanes of doing the workes of mercy and of comforting and doing good vnto many, but this pri∣uiledge they haue aboue the poore, onely in manifesting the bountie and goodnesse of their mind vnto men, for both are alike and equally accepted in the sight of God, the rich man who doth good deeds both with heart and hand, and the poore man, who wanting ability, is onely bountifull in his affection, and willing desire.

Now if this be true of those rich men, who by their vse of* 1.13 riches haue those vsuall comforts which they afford; then how much more is it verified of sordidous misers, who how∣soeuer they abound with al maner of wealth, yet their riches are altogether vnprofitable vnto them? For whilest they thinke of gathering and scraping more and more, they for∣get to enioy that they haue, and so of masters become only iaylors and keepers of their wealth, hauing no vse of it them∣selues, nor letting others vse it; wherby it commeth to passe, that of all they haue they haue nothing, and yet are tormen∣ted with the want of all which they haue not. So that these are like him who was possessed with that vnrulie diuell, or rather legion of wicked spirits, for this diuell of sordidous* 1.14 couetousnesse, will not suffer them to dwell in their houses, because they would not lose the hire; nor to eate meate, or weare their clothes, because they require cost, and hinder their bags from filling; but causeth them in franticke maner to breake all bonds of common honesty, to toile and trauell by sea and land, to runne a thousand desperate courses, and to wound their heads with cares, and their harts with griefe, whilest they are drawne on with hope to encrease their wealth, and when with all this care and danger they haue attained to their desires, they haue no vse or benefit of all

that which with so great paine and perill they haue scraped together. Like vnto them who being athirst, spend all their time in drawing water, and in filling their cisternes, but yet haue no power to drinke, though all their vessels doe ouer∣flow; wherein they commit that miserable follie which the* 1.15 rich foole in the Gospell fell into, who though he had abun∣dance of all things, yet neuer thought of inioying any thing till he was ready to leaue all, bidding then his soule to liue at ease, to eate, drinke, and take it pleasure, when as in the very same night it was taken from him. And this follie the sonne of Syrach obserued. Some man (saith he) is rich by his* 1.16 care and niggardship, and this is the portion of his wages. But when he saith I haue gotten rest, and now will eate continually of my goods; he considereth not that the time draweth neere that he must leaue all these things vnto other men, and die himselfe. Whereby it appeareth that abundance of wealth bringeth no true profit vnto these misers, because they defraud their owne soules, not suffering them to inioy any thing they pos∣sesse. And as Moses onely saw the land of Canaan, but for his sinne was not permitted to haue any share or portion in it: so they haue for their miserable couetousnesse this pu∣nishment by God inflicted on them▪ that they shall onely see their goods with their eyes, but neuer inioy them for their comfort▪ and that they shall coile and moile for their succes∣sor, oftentimes they not knowing who hee shall bee, and re∣ceiue no maner of benefit by their owne labours, but as pipes keepe none of the water to themselues that runneth through them, but conueigh all to their cisternes; so they are not able to retaine any of the goods which they possesse, for their owne benefit and comfort, but onely serue as ouerseers to conuey them to their heires; who for the reward of all their painefull labour, doe whilest they liue grudge them their liues, as they grudge themselues all the comforts of life; and doe not so much loue them because they shall hereafter receiue much by their care and prouision, as loath and hate them, because already they haue not receiued it; they stan∣ding in their way, and keeping from them that which they so much couet. And after their death commonly spend in

riot and excesse, that which they haue gotten with miserable niggardlinesse, seldome remembring their benefactors, vn∣lesse it be to flout their follie, and inuey against their sordi∣dous auarice, the which they so much hate and abhorre, ha∣uing seene the wretched fruits of it in their progenitors, that vsually they runne into the contrary extreame, and become* 1.17 as prodigall as they were niggardly, and so within a while haue not that in possession, which the other had not in vse. So the Sonne of Syrach saith, that he who gathereth and scra∣peth by defrauding his owne soule, he gathereth for others, and they shall make good cheere with his goods. By all which it is eui∣dent that misers may get much wealth, but no gaine or pro∣fit, great store of riches, but no goods; for that onely is good vnto vs, whereof we haue not the possession alone, but the vse and fruition also, whereas, like their bags, they haue onely the keeping of their money, and haue no good, but great hurt by it, whilest (like them) they are worne out with care and labour, in getting and keeping it, and haue no com∣fort by inioying it. And thus by this their miserablenes, they make Gods gifts to be no benefits, and turne his blessings in∣to heauie burthens. So the Sonne of Syrach saith, that riches are not good to a niggard, and what should an enuious man do with* 1.18 money? For that is only good and to be esteemed Gods bles∣sing, whereby we receiue good, and haue it in vse and fruiti∣on, as well as in custodie and possession: for so the Psalmist saith, When thou eatest the labours of thine hands thou shalt be* 1.19 blessed, and it shall be well with thee. And the Preacher teacheth* 1.20 vs, that there is no benefit to man in all he enioyeth, but that he eate and drinke, and delight his soule with the profit of his labour, and that we haue this of the hand of God. And againe, I know that there is nothing good in them, but to reioyce, and to do good in his life, and also that euery man eateth and drinketh, and seeth the commoditie of all his labour; this is the gift of God. Where∣by he implieth, that it is a gift, and no gift, or a gift, and no benefit, when God bestoweth goods, and not grace to vse them for good purposes, both by reioycing in their fruition, and by imploying pa••t of them to charitable and pious vses; yea rather the possession of riches without the vse hurteth the

owners, and not profiteth them, as being vnto them heauie burthens, and causes of the incurable disease of greedie co∣uetousnesse. So the Wise man saith, There is an euill sickenesse* 1.21 that I haue seene vnder the Sunne, to wit, riches reserued to the owners thereof for their euill; and these riches perish by euill tra∣uaile, and he be getteth a sonne, and in his hand is nothing; as he came forth of his mothers belly, he shall returne naked to go as he came, and shall beare away nothing of his labour, which he hath caused to passe by his hand? And this also is an euill sicknes, that in all points as he came, so shall he go, and what profit hath he, that he hath trauailed for the wind. Also all his daies he eateth in darknesse with much griefe, and in his sorrow and anger. Behold then what I haue seene good, that it is comely to eat and to drinke, and to take pleasure in all his labour, wherein he trauaileth vnder the Sunne, the whole number of the daies of his life which God giueth him; for this is his portion. Also to euery man to whom God hath giuen riches and treasures, and giueth him power to eat thereof, and to take his part, and inioy his labour, this is the gift of God. As though he should say, this, and no other: for as for riches without vse, they are so far from deseruing the name of blessings and benefits, that they are to be reputed curses and heauie iudgements. So Iob saith of the wicked man, that in lieu of his sin he shal haue this punishment laid vpon him, that though he should heape vp siluer as the dust, and prepare rai∣ment* 1.22 as the clay: He may prepare it, but the iust shall put it on, and the innocent shall diuide the siluer. And the Wise man tea∣cheth vs, that to a man that is good in Gods sight, he giueth wis∣dome,* 1.23 and knowledge, and ioy, but to the sinner he giueth paine to gather and to heape, to giue him that is good before God; this also is vanitie and vexation of spirit. And elsewhere, he that loueth* 1.24 siluer shall not be satisfied with siluer, and he that loueth riches shall be without the fruit thereof. Yea so heauily doth this iudgement of God sit vpon them, that afterwards he preser∣reth vntimely and abortiue birth, before such a miserable and wretched life. And the Sonne of Syrach saith, that there* 1.25 is nothing worse then when one enuieth himselfe, and that this is the reward of his wickednesse.

And thus it appeareth that riches are vnprofitable to those* 1.26

who set their hearts vpon them: the like also may be said of carnal pleasures, which if they be ouer highly valued, and too much affected, do vs no good, but are as vnprofitable as ei∣ther of the other. And this the wise Salomon teacheth vs by his owne experience, for hauing sought to please himselfe with all manner of delights, and demed no ioy to his heart which it could desire, concludeth at last that he could find no profit in any of them, but vanitie and vexation of spirit. If* 1.27 therfore he who had al the delights which a great kingdom, a peaceable and prosperous raigne, and abundance of all worldly plessings, were able to yeeld vnto him, could not af∣ter he had tried many conclusions, to giue his heart ioy and pleasure, find any profit in any of them: how vnprofitable are our delights like to proue, who want these plentifull meanes wherin he abounded, and haue all our comforts crossed with many miseries, from which he was priuiledged? But if we would further consider, that that alone is to be esteemed tru∣ly profitable, which doth profit vs in our place and calling, and aduanceth the maine ends at which we aime, we should plainly perceiue how little profit there is in pleasure: for we are called to the state of Christianitie, to be the seruants and children of God, and the maine end which we propound in all our doings and proceedings, is to glorifie God in our owne saluation, to finish our course with ioy, and to passe the time of our pilgrimage so in Gods feare, as that in the end of our liues we may arriue at our heauenly countrie, and inherit those eternall ioyes. But alas how little do worldly pleasures (especially when they are too much esteemed and affected) in these respects profit vs? How slenderly doe they aduance these ends and further vs in this way; yea rather how much do they endamage vs, and either slacken our pace or quite hinder vs in this spirituall race? whilest being so besotted on these earthly delights, we neuer think of our heauenly ioyes, or spend that precious time in vaine sports, wherein we should labour to furnish our hearts with Gods spirituall and sauing graces, and attaine vnto certaine assurance that we haue our part and interest in that eternall happinesse; or fi∣nally, whilest being pampered with these worldly pleasures,

we are made so pursie and short winded, that we can take no paines in running this spirituall race, but either sit downe in the mid-way for want of spirituall st••ength, or being vtterly discouraged and out of hope, of euer comming to the goale and obtaining the garland, returne back againe to the world that we may take our fil of pleasures, and glut our selues with carnall delights.

But concerning the hurt which we take by worldly things* 1.28 abused through our corruption, I shall haue occasion to speake more hereafter; heere onely I am to shew that they are vnprofitable: which that we may more cleerely vnder∣stand; let vs further consider, that howsoeuer they may some∣what helpe vs in some small trifles, and in attaining vnto our ends in some base and slight things; yet they are altogether vnprofitable in furthering our maine ends at which wee should aime, as neither deriuing vnto vs any great and desi∣rable good, nor yet freeing or helping vs in our greatest dif∣ficulties, and most heauie and dangerous euils. For first, these outward things do not impart vnto vs any essentiall good∣nes, or by hauing them, make vs better then those that want them; they do not make vs more esteemable in Gods sight, for he accepteth not the persons of Princes, and regardeth not* 1.29 the rich more then the poore, for they be all the worke of his hands: neither doth he measure mens goodnesse by their goods, but by their godlines; for better (saith the Wise man) is the poore that walketh in his vprightnes, then he that peruer∣teth* 1.30 his waies, though he be rich. They do not make vs better in our selues, for seeing they are not any way essentiall vnto vs, but outward accidents, we haue nothing added to our per∣fection, when we haue them, nor any thing diminished, when we want them; that which truly maketh vs better, bettereth our being, and addeth some perfection to our essence; now whereas we haue a double being, one by generation as men, another by regeneration as Christians, the excellencie of the former consisteth in the perfection of reason, and of the lat∣ter, in true godlinesse; and therefore seeing these outward things neither make vs more reasonable, nor yet more godly and religious, they do not at all make vs better, our goodnes

consisting in those things which they further not: if there∣fore we excell in the vse of reason, and in the knowledge and practise of true religion, our goodnesse is not impaired when all these faile vs; but if we be defectiue in them, and be either foolish men, or lame and bastardly Christians, these outward ornaments will be but like gay hangings on rotten and bro∣ken walles, which commend vs to the sight and view of o∣thers, but doe not better vs in our selues, by stopping our breaches, and repairing our ruines: and as those who are sicke of the dropsie, seeme fat and in good liking to those who are farre off; whereas it plainly appeareth to those who look vp∣on them neerer hand, that their beautie proceedeth not from the good habitude of their bodies, but from their fulnesse of humors, which is the true cause of their disease: so those who abound with these outward things, may seeme better and more happie then others, to those that view them at the first sight, but those who better consider of them, easily find that it is but a diseased beauty which commendeth them, & that they are not in truth bettered by all these things, but rather the diseases and spirituall sicknesses of their soules increased, and made more desperate and vncurable. Let vs not therfore account our selues bettered by these outward things, for thē our goods and goodnesse will both at once faile vs, but by those things in which our excellencie consisteth, and which being in vs, and peculiar to our selues, do make vs iustly to be preferred before al other creatures. We know that a player is not better then his fellowes, because he acteth a Kings part, seeing all his excellencie is in his outward habite, and nothing in his person, and if another acteth his part better, he is preferred farre before him, though he sustaine the meanest and basest personage, because his worth is measured, not by his gay cloathes, but by his excellencie in his owne facultie and profession. A surgeon is not commended because he go∣eth in braue apparel, but for his great skill in curing wounds; and the scholler is not magnified for his faire house, or full chests, but for his excellencie in all maner of knowledge and learning: neither is the Pilot praised, because he hath a faire ship gilt with gold and well rigged, but for his skill in naui∣gation,

and care in vsing all his knowledge for the good of the passengers. And thus also it is in other creatures; for the Vine is not praised for it faire leaues, straight body, and good timber; but for it fruitfulnes in bearing good and pleasant grapes: neither is the horse bettered by his rich saddle, and golden trappings, seeing his goodnes consisteth not in these things which may at night bee taken from him, but in his shape, strength, soundnesse, good pace, and sure trauelling. And so the excellency and goodnesse of a christian consisteth not in these outward things, as honours, riches, pleasures, but in the fruits of godlinesse, which hee oftentimes beareth better, and in greater abundance when as hee is pruned, and these outward superfluities taken away; not in his gay habit and rich furniture, but in his swiftnesse and surenesse in run∣ning the spirituall race, which hee commonly best perfor∣meth when hee is lightened and vnloaded of this worldly brauerie. If these earthly things would serue to enrich our soules with Gods spirituall graces, if they would purchase Christ, and procure for vs the rich robes of his righteousnes;* 1.31 if they would further vs, and make vs more couragious and constant in the profession of Gods truth, and in the practise of all christian duties, then were they indeed much to bee e∣steemed, as being truely profitable; but the base as well as the honourable, haue their part in the glad tidings of the Gospell; and the poore as well as the rich; for Christ is got∣ten and applied by faith, and not with wealth, and his graces after which our soules thirst, are bought without money, as the prophet speaketh; and therefore the Apostle Peter in the abūdance of spiritual graces, wanting these outward things, professeth, that he had neither gold nor siluer. Neither* 1.32 doe they inable vs to make our christian profession in the time of danger, or imbolden vs to suffer for the testimonie of the truth, nay rather wee are most cowardly in performing these duties, when we most abound with these earthly vani∣ties; and when honour and riches are silent for feare of losse, pouerty and meannesse make a bold profession: whilest Ni∣codemus a great ruler stealeth to Christ by night, the poore fishermen follow him at noone day. And hereof it is that

when the most bold profession was to bee made, and the greatest persecutions to be suffered for the name of Christ,* 1.33 not onely the immoderate louing and desiring, but euen the possessing of these worldly things, more then for necessarie vse were forbidden, because Christ knew well enough, that their possession procured loue vnto them, and their loue wrought a feare of being bereaued of the things beloued, and this feare made them cowardly and backward in doing or suffering any great thing for Christ and the Gospell.

And thus it generally appeareth, that these worldly things* 1.34 doe not better vs in that which is best and most desireable; the which also might be easily shewed in the speciall instan∣ces of honours, riches and carnall pleasures; for these world∣ly honours being things outward and accidentall, doe no more better the persons of those that haue them, nor make them more eminent and high, in true worth and selfe excel∣lencie, then it increaseth a mans stature when hee sheweth* 1.35 himselfe in the top of a tree; and therefore as hee were ridi∣culous, who being a dwarfe, should boast of his talnesse, be∣cause hee hath gotten an high standing: so no lesse absurd were he to be esteemed, who being aduanced vnto eminent place of honour and dignitie, should thinke himselfe bet∣tered by this outward addition, being otherwise destitute of vertue, worth, and selfe excellencie, the essentiall parts of true nobility. For without these he is bettered only in place, and not in person; and hauing aspired to that height, not by vertue and desert, but by the vanity and proud ambition of his heart, his highnesse of place may rather be ascribed to his vaine lightnesse, then to his solid goodnesse, euen as the chaffe lieth higher then the wheat▪ because it is lighter, and not because it is better. Neither are wee made better by worldly riches in those respects wherin we are chiefly good, because these are inward and spirituall, and those externall and accidentall; in regard whereof one truely saith, that those who not hauing in them any good parts or selfe excel∣lency, doe measure their goodnesse by their goods, are like vnto a pennie purse full of money, which hath all it worth* 1.36 from that which it containeth; and therefore is contemned

as a thing of no value when it is emptied of the siluer. And in the same respect they are not vnfitly compared to the sheepe with the golden fleece, for when the skin was much sought after by all the gallants of Greece, the body in the meane time was contemned, and respected of none. Neither in truth doth this outward wealth make vs better, and more esteemeable before either God or good men; if they be seue∣red from the chiefe riches, spirituall grace, and true godli∣nesse. For Iob telleth vs that God respecteth the rich no more* 1.37 then the poore, and that hee regardeth not our riches and our gold. The Psalmist saith, that a small thing to the iust man, is* 1.38 better then great riches to the wicked and mightie: and the Wise man teacheth vs, that the poore is better who walketh in his vp∣rightnesse, then he that peruerteth his waies, though he be rich; and preferreth a poore and wise child, before an old and foolish* 1.39 king that will no more be admonished. And as God doth not regard any for their wealth; so neither doe the godly value any according to their gold, but according to their good∣nesse: for as one saith, it is not meet to despise the poore man* 1.40 that hath vnderstanding, neither is it conuenient to magnifie the rich, that is a wicked man. So that riches are so farre from be∣ing able to make vs glorious in heauen, that they haue no sufficiencie in them to make vs honourable on earth; so far from commending vs vnto God, that they doe not aduance our worth and esteeme in the iudgement of godly men. And therefore the Apostle Iames taxeth and reproueth those, who respected the persons of rich worldlings more then poore christians, or one exceeding in wealth, before another sur∣passing him in godlinesse; saying to the one because he hath* 1.41 a gold ring and gay apparell, sit thou heere in a good place; and to the other because he is in meane attire, stand thou there, or sit heere vnder my footstoole; because hauing no skill in christian heraldrie they tooke vpon them to dispose of places, seating him in a lower place who is of better des∣cent, of a more noble house, better stiled, and better manne∣red, euen a child of God, and heire of heauen, because of his plaine habi••e; and aduancing another of base quality, the child of the diuell, and slaue of sinne, because he is clothed in

rich apparell. And surely this errour must needs be foule: for if riches will not giue vs precedence before those who are honourable in the world; if they will not purchase true no∣bilitie, nor place vs in the seate of true honour; or if they doe, yet this honour is esteemed base, as being tied to their wealth, rather then to their persons (for if euery one ac∣count it base to haue all his esteeme for his seruants sake; it is much more base to be esteemed onely for his money sake, which is of lesse excellencie:) then how much lesse can this riches intitle vs to the true nobility of a christian, which chiefly consisteth in vertues and true godlinesse, which are free gifts of Gods rich grace, and neuer to be bought for* 1.42 any money? Finally, wee are not bettered by worldly plea∣sures in those maine things wherein the goodnesse of a chri∣stian chiefly consisteth, we are not furthered by them in our course of godlines, nor made more zealous in Gods seruice; we are not by them weaned from, but rather wedded vnto the world, nor helped forward, but rather hindered in at∣taining vnto our heauenly ioyes; yea so farre are they from bettering vs in the best things, and aduancing vs to the fru∣ition of spirituall grace, and eternall glory, that they doe not better vs in worldly things: for they doe not prolong life but shorten it, nor preserue health but impaire it, nor make vs honourable, but disgrace vs, nor enrich our estate, but rather impaire and begger it: how vnprofitable and con∣temptible therefore are these vanities, which neither make vs better to God, nor to the world; neither more honest in our selues, nor more honourable in others estimation?

Notes

• * 1.1

  §. Sect. 1. That there is no profit in world∣ly things, to those who set their hearts vp∣on them.
• * 1.2

  Eccles. 2. 11.
• * 1.3

  1. Sam. 12. 21.
• * 1.4

  Matth. 16. 26.
• * 1.5

  §. Sect. 2. That worldly honors are vn∣profitable.
• * 1.6

  Nec laudes h••∣minum te le∣uant in coelum, nec vituperatio∣nes inde te de∣ponunt. Ille vi∣deat qui coro∣nat, ille sit testis à quo iudice co∣ronaris. Au∣gust. in epist. Ioan. Tract. ••. Tom. 9.
• * 1.7

  §. Sect. 3. That there is no profit in world∣ly riches. Luke 12. 15. Matth. 4. 4.
• * 1.8

  Eccles. 5. 10.
• * 1.9

  Vbi ••ultae opes, multi etiam qui cōedunt eas, & vsus quidem diuitiarum a∣pud al••os, di∣uitibus solum nomen cedit & solicitudo. Ber∣nard. de con∣uers. ad cleri∣co•• Serm. cap. 12.
• * 1.10

  Chrysost. ad pop. Antioch. Homil. 2. tom. 4
• * 1.11

  Eccles. 5. 11.
• * 1.12

  Sufficit vt di∣uitiae non pos∣sessores perdant, vt non obsint satis est; nam prodesse nihil possunt. Aug. in Psal. 85. tom. 8.
• * 1.13

  §. Sect. 4. That riches are most vnprofita∣ble to sordidous misers.
• * 1.14

  Luk. 8. 27.
• * 1.15

  Luk. 12. 20. 21.
• * 1.16

  Eccl. 11. 18. 19.
• * 1.17

  Si auarus es, non habes, si prodigus, non habebis. Ecclesiasticus 14. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ecclesiasticus 14. 3.
• * 1.19

  Psalme 128. 2.
• * 1.20

  Eccles. 2. 24. and 3. 12. 13.
• * 1.21

  Eccles. 5. 12. 13. 14. 15. &c.
• * 1.22

  Iob 26. 16 7.
• * 1.23

  Eccles. 2. 26.
• * 1.24

  Eccles. 5. 9. Chap. 6. 2. 3.
• * 1.25

  Ecclesiasticus 14. 6.
• * 1.26

  §. Sect. 5. Of the vnprofi∣tablenesse of worldly plea∣sures.
• * 1.27

  Eccles. 2. 1. 10. 11.
• * 1.28

  §. Sect. 6. That worldly things do not further the maine ends at which we aime, as first they do not make vs truly better.
• * 1.29

  Iob 34. 19.
• * 1.30

  Prou. 28. 6.
• * 1.31

  Nemo vereatur qui argentum non habet; non quaeritur Chri∣stus argento sed fide. Amb. de fide resur∣rect. Serm. 1. tom. 3. Esa. 55. 1.
• * 1.32

  Act. 3. 8.
• * 1.33

  Mat. 10. 9. 10.
• * 1.34

  §. Sect. 7. That we are ••ot bet••ered by ho∣nours, riches, or carnall plea∣sures.
• * 1.35

  Chrysost. in Ma••. Homil. 59.
• * 1.36

  Master Greenham.
• * 1.37

  Iob. 34. 19 & 36. 19.
• * 1.38

  Psal. 37. 16.
• * 1.39

  Pro. 28. 6. Eccles. 4. 13.
• * 1.40

  Eccles. 10. 24.
• * 1.41

  Iam. 2. 1. 2.
• * 1.42

  Esa. 55. 1.