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. XXI.

That worldly things profit not to the attaining of those things which are chiefly good, nor to the auoi∣ding of our greatest euils.

BVt let vs descend to some particulars, and we shall easily see, that these worldly things nei∣ther helpe vs to the attaining of those things which are vnto vs chiefely good, nor to the auoiding of our greatest euils: they do not inrich our minds with true vertue, and Gods sauing graces, they do not make vs more humble, mercifull, patient, zea∣lous, nor any other way religious: yea rather doth not com∣mon experience teach vs, that worldly prosperitie is a step∣mother to vertue, those being most destitute of it, who most abound in worldly things; and they most rich in spirituall grace, who are most wanting in them? Do we not continu∣ally see with our owne eyes, that it is not those who are ad∣uanced to the highest honours, nor those who abound in wealth, and wallow themselues in worldly delights, that fre∣quent the schoole of vertue and godlinesse, the Church and house of God; or if they do, are so apt to learne spirituall in∣struction, and to profit in the knowledge of Gods sauing truth; but those who are of meane condition, poore estate, and afflicted with worldly crosses? so as it may be truly said, that those who go on foot, yea those who are old and decre∣pite, sicke, lame, and blind, do make more diligent speed, and go much faster to the Church of God, the spirituall mar∣ket-place of our soules, wherein they are furnished with all vertues and sauing graces; then those who ride on their foot∣cloathes, and are swiftly hurried in their gilded coaches, or they who haue best health, most strength, and the greatest share in all manner of worldly happinesse. And therefore as sobrietie and abstinence preserue our bodily health, and help to free vs from those diseases which come of fulnesse and re∣pletion; so the want or sparing vse of these worldly things

preserues the health of our soules, making them strong and vigorous in grace and vertue; whereas the glutting satietie of earthly vanities corrupts the mind, abates our spirituall strength, and filles vs full of the corrupt humors of vice and sinne.

And as they do not helpe to sow in vs inwardly the seeds of grace, so neither do they cause vs to bring forth outwardly the fruits of godlines: for howsoeuer the ambitious man hath attained vnto honors and preferments, wherby he is enabled to defend the weake and to shelter the poore vnder the sha∣dow of his protection: yet either is his mind so wholly taken vp with his purposes and plots of rising, that he hath no lea∣sure to thinke of the poore, or scorneth to haue his thoughts fixed on such meane subiects, or finding some strong opposi∣tion, dare not be seene in the poore mans cause, lest crossing his compeeres in their will, they should crosse him in his next preferment; or finally, so spendeth his whole state in bribes, and wearieth all his friends in his owne suits, for his further aduancement, that he hath neither will, leasure, nor meanes to do good vnto any in distresse, nor to releeue the necessities of those that are afflicted. So likewise they who set their harts vpon pleasures, though they abound in superfluitie, yet are they most poore in charitie, and in the workes of mercie; for as they exceed in wealth, so also in riot and excesse, and all they can rake together is little enough to minister to their voluptuousnes, and to consume in pleasures: yea so wholly are they set on their delights, that they had rather spend ma∣ny pounds in feasts and banquetting, in maskes and shewes, sports and pastimes, then to giue a few shillings towards the reliefe of a poore Christian; and can more willingly find in their hearts, that many should perish for want of food, then to abate the least part of their pleasure, or denie vnto their neuer satisfied soules any one delight. Finally, if a man set his heart vpon the earthly Mammon, though hee abound in wealth, yet is hee sure to bee most poore in good workes, though he flow in the plentie of meanes, whereby he is ina∣bled to do good, and to exercise his bountie in the workes of mercie, yet are his fruits and good works at the lowest ebbe,

because his couetous mind still maketh him beleeue that he hath neuer enough for his owne store. And by reason of this vnsatiable greedinesse, these rich misers are euer readie, like spunges, to suck vp any gaine and profit, but when they haue it, will part with none, vnlesse they be pressed, and as it were crushed with violence or importunitie. Though Nabal was exceeding rich, and able to feast his followers like a King, yet it was neither the desert, nor humble suite of Dauid that could obtaine at his hands the least pittance of his aboun∣ding plentie. Though the rich man in the Gospell tooke care enough, and more then he needed, to fill his barnes, yet so carelesse was he in doing good, that when his barnes were ouer full, he rather resolued to inlarge them to his great cost and trouble, then he would part with any of his store in do∣ing ••he workes of mercie, and releeuing those who stood in need: and though Diues went in purple and fine linnen, and fared deliciously euery day, yet could he not spare the verie crummes that fell from his table, to keepe poore Lazarus from perishing with hunger. So that (as the Sonne of Syrach speaketh) If the couetous man doth any good, he doth it▪ not know∣ing thereof, and against his will: and rather then he will part with his wealth to any good vses, he will part with his soule, and vtterly abandon the meanes of his owne saluation; as we may see in the example of the rich yong man in the Gospell, who heard Christ with so••e patience, till he told him of par∣ting with his goods towards the reliefe of the poore; but thē he goeth away sorowful, because he could not saue his soule, and reserue his mammon too, and desireth no further to haue part in Christ, or in his heauenly instructions. And this com∣meth to passe, because riches do naturally inflame the hearts of couetous men towards them; and loue making them loath to part with the thing loued, causes them rather to reserue their wealth with the hazard of their soules, then they will ascertaine themselues of the least losse, by feeding the hun∣grie, and supplying the necessities of those that want. In re∣gard whereof these couetous wretches may be fitly likened to the minerall mountaines, which are full of gold and siluer, but barren and vnfruitfull; for so barren he is in good works,

that (as one saith) he neuer doth well but when he dieth, see∣ing then he hath an end of his vnsatiable couetousnesse, and setteth at libertie those riches for the good of others, which were long enthralled in a wretched bondage: for whilest he liueth he will part with nothing which he possesseth, but ra∣ther then the poore shall share with him in any part of his su∣perfluitie, he will spend it on his backe in excessiue brauerie, on his horse in rich furniture, yea vpon his senselesse walles, and the very floore whereon he treadeth.

Furthermore, these worldly things do not make those merrie and cheerefull, who most abound with them, if their hearts and affections be seated on them; he that doteth vp∣on honors, doth not so much ioy in twentie gotten prefer∣ments, as he doth fret at one missed, nor reioyceth in that he is aduanced before many, but is vexed because he seeth any preferred before him; neither is he so much cheared in his mind, because he hath the reuerence and obeysance of cap and knee, from almost all men, as he is tormented if any one man wilfully denieth him that dutie and obseruance which he expecteth, his proud heart making him beleeue that his worth well deserueth it. So when Haman being surfetted with ioy, in regard of the Kings especiall fauour, came forth and saw Mordecai neglect him, in the middest of his iollitie and gladnes, he was filled with indignation, and like a for∣lorne man, full of discontent, he retireth himselfe home, and telleth his wife and friends of all his riches, glorie, and speci∣all fauours, which he had receiued both from the King and Queene; but concludeth that all the honor which he had from all besides Mordecai did him no good, because he alone did not respect and reuerence him. So what pleasure and de∣light hath he, who abounding in riches, doth set his hart vp∣on them, more then the poore man, who hath but a small competencie, and only necessaries to releeue him? Yea doth not this man sleepe more soundly, feed more sauourly and with greater delight; looke more cheerefully, and reioyce more heartily then he who is ouer-burthened with his abun∣dance? For whilest he securely enioyeth that he hath, and contenteth himselfe if he haue but necessaries to sustaine na∣ture,

the other is not so much delighted with that hee hath, as hee is vexed because hee hath no more; nor reioyceth so much in that he is rich, as he grieueth to see any richer. And this maketh him to beate his braines, and oppresse his mind, and spend his strength with worldly cares, and with multi∣tude of businesse, either that hee may get more, or at least safely keepe that hee already hath. And when in his great state any thing miscarieth, or hee by any casualtie sustaineth some tr••fl••ng losse, he eateth out his heart with griefe, and is more fretted and vexed by losing that little, then he is chea∣red and delighted with all the rest which he still inioyeth. In a word, if a mans heart be set vpon couetousnesse, hee taketh comfort and pleasure in nothing which doth not bring vnto him some profit, nor in these things neither, if (as they sel∣dome doe) they doe not in gaine answere his expectation; he taketh no pleasure in beholding the heauens, because they send not downe siluer showers; the sunne in his chiefe glo∣ry delighteth him not, because it doth not shine with golden beames: yea hee hath no comfort and ioy in God himselfe, no further then hee expecteth from him gaine and profit. Contrariwise, he spendeth his daies in murmuring and repi∣ning, alwaies caring and fearing, and neuer being at rest: if there be faire weather, he straight complaineth of drought; if a little foule come, he saith all will be drowned and rotted; hee is alike discontented with great plenty, and with great dearth; the one because he enuieth his neighbour, the other because he feareth to want himselfe. And faine would hee, if he could tell how, haue plentie in his owne fields, and scar∣city in other mens; superfluitie at home, and dearth abrode, that he might sell his corne at the dearer rate. In respect of all which cares, feares, and griefes: the couetous mans life though he be neuer so rich, is compared to a funerall feast, which hath abundance of all things sauing mirth and com∣fort. An example whereof we haue in Ahab, who though he possessed a kingdome, yet because he desired, and could not haue Naboths vineyard, was so farre from reioycing in all that he had, that he was euen sicke with griefe, casting himselfe on his bed, and refusing his food, as though hee had lost all,

whereas he onely wanted that which hee neuer had. So that it is not a kingdome of wealth that will purchase to a coue∣tous man a dram of pleasure, it being so ordered by Gods wise and gratious prouidence, that pleasures should not bee purchased with gold and siluer (for then rich men would haue ingrossed them into their owne hands to sell them a∣gaine at dearer rates) but rather he would haue them bought with the coine of labour and necessitie, that the poore might haue a larger share in them then they who abound in wealth, and contrariwise hath ioyned griefe, care and ••umbersome trouble with riches and abundance, that no man should im∣moderately desire them. So the Apostle saith, that the desire of money is the roote of all euill, which while some lusted after, they erred from the faith, and pierced themselues thorow with many sorrowes.

Finally, euen the pleasures of the world are void of all pleasure and sound delight; for seeing they chiefly consist in those things which delight the flesh, and satisfie the carnall appetite, they are seldome vsed without sin, which in those whose consciences are not quite seared, hath such a sting ac∣companying it, that it marreth all their mirth, leauing after a short and vanishing pleasure (which a little while deligh∣teth the eye, eare, and pallet, or at vtmost reacheth no fur∣ther then the throate,) much trouble and anguish of mind. For what is worldly pleasure, but as one calleth it, vnpuni∣shed wickednesse, which consisteth chiefly in reuelling and riot, in fornication and vncleannesse, in vaine sights and shewes, in gluttonie and drunkennesse; and this is the worlds delight, if impunity also be ioyned with it? Now seeing eue∣ry one of vs hath a law without vs, forbidding and condem∣ning sinne; and a conscience within vs accusing vs as trans∣gressors, and applying vnto vs those threatnings of heauie iudgements which the law denounceth against sinners; ther∣fore it is not possible for worldly men to take any sound and solid ioy and comfort in these sinfull delights; but when they seeme most iocund and pleasant, they reioyce (as the A∣postle speaketh) onely in the face, and not in the heart. And as the Wise man saith, their laughter is madnesse, like to the

laughter of phranticke men, which is onely from the teeth outward, and not naturall and kindly; or vnto those who are tickled, which laugh in their torment, as though they were rauished with ioy, when as inwardly they are vexed, and not delighted. And as the mourning and sorrow of the faithfull is not to be reputed any extreame and bitter griefe, because it is mixed with so much ioy and comfort; and therefore the Apostle maketh it but a seeming sorrow: where hee saith, As sorrowing, and yet alwaies reioycing: so contrariwise wic∣ked worldlings haue no true ioy in their worldly pleasures, which is proper and peculiar vnto faithfull men, in their ho∣nest delights, which are warranted by the word, and appro∣ued by their owne conscience, but onely a counterfait sem∣blance thereof; so that it may as truely be said of them, as re∣ioycing, and yet alwaies sorrowing: for they that laugh when they doe euil, they laugh, but they reioyce not; and (as one saith) there is no truer miserie, then this false ioy. Now if any worldlings boast that they securely inioy their delights, without any such pangs and terrours, it is a manifest argu∣ment, that they haue a seared conscience and hard heart, and are giuen ouer of God to a reprobate mind, and to commit sinne with greedinesse, till Gods wrath from heauen bee re∣uealed against them? And consequently they of all other are most sharpely punished, when as they haue no sense of their punishment, and are most seuerely beaten when as they brag that they doe not smart.

Lastly, whereas it is one of the chiefe comforts in this life to be in the loue and fauour of God and men, outward pros∣perity and abundance of these earthly things, assureth vs of neither of them; for it is not a signe that wee are chosen of Christ, that the world loueth vs, seeing it loueth onely his owne, and hateth those who follow Christ. It is not a signe of our adoption when we flourish in prosperitie, seeing the Lord chastizeth all those whom he loueth, and they are ba∣stards and not sonnes whom he correcteth not; whereas con∣trariwise wicked men doe most flourish in prosperity, as be∣fore I haue shewed. It is no good signe that wee are in the way to heauen when we haue all wee can wish, and find all

things about vs pleasant and comfortable, seeing the Scrip∣tures teach vs, that those must first bee conformable vnto Christ in sufferings, who afterwards must bee conformable vnto him in glory, that the way to eternall happinesse is af∣flicted and straite, and that by manifold tribulations we must enter into the kingdome of heauen. Againe, this state of prosperity assureth vs not of the fauour of men; yea rather it maketh vs vtterly vncertain who are our friends, and who are not: For they who flourish in the world haue many friends in shew, and few in truth, seeing they are friends to their prosperity, and not to themselues, they honour their places and not their persons; it is the idoll of wealth which the route adoreth, and not the asse that beareth it; it is the honie of profit which these hungrie ••lies haunt, and not the pot that keepeth it; which being cleane washed, and the honie put into another vessell, they straight leaue that, and as ea∣gerly follow this. It is not the man but mirth which is affe∣cted; and so long as they banquet, feast, and sport together, they make great loue and friendship one to another; but let the bond of pleasure bee once broken, by want, or sicknesse, and these friends are straightway scattered. And yet are men so blinded with selfe-loue, that being in prosperity, they thinke they haue so many friends as they haue flatterers; and howsoeuer their owne hearts tell them, that they themselues fawne vpon many whom they doe not affect, and bow vnto a number whom they doe not inwardly honour, and keepe company with diuers, not for any great loue to their persons, but because they are fit instruments of their pleasure and de∣light; yet such an opinion they haue of their owne worth, that they doe not once imagine that others pay them with their owne coine, but verily thinke that they are in good sadnesse, though themselues iest, and that all the honour and respect, loue and friendship which other men shew vnto them, is simple and from the heart, though they know that themselues make as faire a shew, and yet doe but counter∣fait and dissemble.

And thus it appeareth that these worldly things doe not profit, in helping vs to attaine vnto those things which are

most esteemeable. But besides they are alike vnprofitable for the freeing of vs from the greatest euils, and succouring and deliuering vs in our greatest extremities. So the Prophet Sa∣muel calleth them vaine things which cannot profit vs, nor deli∣uer vs, because they are but vanitie. For first, they do not free vs from dangers, nor deliuer vs when we are fallen into them, only in the time of securitie and peace, they promise vs im∣munitie and freedome from perils, and in the time of danger they allure vs to relie vpon them; but when we come into our greatest extremities, they proue but reeds and broken staues, which do not support vs, but rather wound our hearts with griefe, when as wee see our selues forsaken of those things in time of need, wherein we placed our chiefe confi∣dence. And as those who hauing fallen into the water, and are in danger of drowning, do as they are falling, or whilest they are floting on the water, catch hold on that which is next at hand, neuer considering whether it be sufficient to stay and hold them vp; and so their support prouing weake and rotten, faileth and falleth with them: so worldly men be∣ing readie to fall into the pit of danger, do suddenly catch hold of the weake and brittle staies of earthly things, because they are neere them and subiect to their sense and sight; but they faile in their greatest extremitie, and notwithstanding any helpe which they will or can afford, they may well be drowned in a sea of dangers, and perish whilest they hold those too weak staies betweene their hands. And as they do not at al help vs themselues, so do they disappoint and vtterly depriue vs of our chiefe hope & helpe which we should haue in God; partly whilest trusting vnto them for deliuerance, we either not at all, or but in formall and ••aint manner haue our recourse vnto him, and craue his helpe, and partly be∣cause they haue made vs so to offend and displease God, that he will not helpe vs. For when we haue in the time of our peace and prosperitie giuen our hearts, which is Gods pro∣per due, vnto these earthly idols, and haue loued and trusted in these creatures more then in the Creator, neuer leauing them, or leaning towards him, til we haue plainly found their insufficiencie and our owne error; then though we call vpon

God he will not heare vs, though we flie vnto him he will not helpe vs, but will in the time of our aduersitie leaue vs vnto those idols for succour and deliuerance, vpon which in the time of our prosperitie we rested and relied; and suffer vs to fall in our owne ruine, which we haue brought vpon our selues by our vaine confidence: thus the Wise man telleth vs, that he who trusteth in his riches shall fall; and Iob coucheth both these together, shewing that neither will the worldling pray, nor the Lord heare him in the time of trouble. What hope (saith he) hath the hypocrite when he hath heaped vp riches, if God take away his soule? will God heare his crie when trouble commeth vpon him? will he set his delite vpon the Almightie? will he call vpon God at all times? So that (as one saith) in re∣spect of immunitie from dangers, they may sleepe more se∣curely who are rich in their consciences, then they who are rich in these earthly vanities; for the all-sufficient God being the staffe of their stay, vpholdeth and supporteth them in the day of danger, but these who put their trust in these worldly things, may truly say with the wicked, We haue made falshood our refuge, and vnder vanitie are we hid: for the Lord will bring vpon them the euils which they feared not, & in their greatest extremitie, he will make the cords of their confi∣dence as weake as a rotten threed, exposing them to the laughter and scorne of all the godly, because they hauing left the Lord, their sure and sufficient hold, and rested vpon these broken reeds for helpe, haue caught a downe-fall through their owne folly. So the Psalmist saith, that when God shall execute iudgment in the destruction of these wicked world∣lings, the righteous shall see it and feare, and shall laugh at them, saying, behold the man that tooke not God for his strength, but trusted in the multitude of his riches, and strengthened himselfe in his sub••tance: but I (saith he) shall be like a greene oliue tree in the house of God▪ for I haue trusted in the mercie of God for euer and euer.

Furthermore, the abundance of these earthly things doth not cure the bodie of sicknesses and diseases, which not being remoued make all the worlds comforts meerely vncomfor∣table. It is not worldly preferments, nor the praises of men,

nor the highes seate, that will cure the gout, apoplexie, con∣sumption and the rest; it is not the cap and the knee, which will preserue them to whom these courtesies are done, from stooping vnto sicknesse. It is not the honorable garter that will cure the gout, or the chaire of estate that will helpe the stone and collicke, nor the crowne it selfe that will ease the head ach. Neither are riches more profitable for these purpo∣ses; for though a man haue goodly houses, rich furniture, great reuenewes, and abundance of gold and siluer; yet all will not preuent the least sicknesse before it commeth, nor free him of it when it hath seazed on him: yea rather they are causes of weakening the strength and impairing the health: for who seeth not by continuall experience that the poore do much excell the rich; countrimen, citizens; and seruants their masters in health and strength, being much more able to in∣dure hunger and thirst, heate and cold, watching and pain∣full labour; and to continue in these laborious imployments without any great wearinesse, and with much chearefulnes, which in an instant would quite tire the other? And this com∣meth to passe, first, because riches do make men wanton and effeminate, whilest they ouer-tenderly looke to their bodie, not suffering it to indure any hardnes, but inuring it to warmth, daintines, and ease, which in a while custome ma∣keth so necessarie, that they cannot want any thing which they haue before vsed without impairing of their health. Se∣condly, because either in getting, keeping, or disposing their riches or else by all these ioyned together, their heads are fil∣led with cares, which will not let them sleepe, nor take their ••est, without which health cannot long continue. So the Wise man saith, that the abundance of the rich will not suffer them to sleepe, whereas the labouring man sleepeth soundly, whe∣ther it be much or little that he eateth. And the Son of Syrach telleth vs, that waking after riches doth pine away the bodie, and the care thereof driueth away sleepe: This waking care breaketh the sleepe, as a great sicknesse, breaketh it. Thirdly, they impaire the health, as they minister food to voluptuousnes whereon it surfetteth. In regard whereof one demandeth what we gaine by our riches, but drunkennesse, gluttonie, and absurd

pleasures of all sorts, which doe more hurt and torment vs, then most cruell masters their slaues and bondmen. Lastly, they prepare the seeds for all sicknesses and diseases through their idlenesse; for making it not only a matter of ease, but of honor and state, to abstaine from all labour themselues, and to do all their businesse by their seruants and deputies, they lose that needfull exercise which preserueth health, and for want of stirring, suffer hurtfull humors to increase and a∣bound in them: neither haue they that stomacke and appe∣tite to their meat, which they that labour haue, but come to their full tables, with fuller bellies and cloyed appetites, and so either eate nothing, or that which is worse, against their stomacks. And whereas they who take paines need no other sauce but salt and hunger to sharpen their appetite, because exercise helpeth their digestion, and renueth their hunger, which giueth a good rellish to their coursest fare, and maketh it wholesome nourishment for their bodies: contrariwise, they who spend their time in sloth and idlenes, wanting this helpe for their concoction, come to the table, hauing their stomackes full of the last meales crudities, which maketh them to loath their greatest dainties, and so either to fast, or to replenish and cram their bellies with renued gluttonie. And as this abundance being vsually ab••sed doth impaire health, so being sicke, it commonly doth not helpe vs, but hinder our recouerie: and whereas the poorer sort are much lesse prone vnto sicknesse, or being sicke, commonly need not the Physitians helpe, hauing only some kitchin physicke, and knowne remedies, which being helped with the strēgth of their nature, do easily restore them to their health; the richer sort doe more easily, and often fall into diseases, of which through their effeminate weaknes, and want of natu∣rall strength they cannot recouer; and therefore are faine to flie to the Physition vpon euery slight occasion, from many of which they receiue so much the slower help, by how much the greater store of money they haue to bestow vpon them; and if they be not men of the better conscience, all the good their wealth doth, is to betray thē vnto further torment, and to make their liues to become a prey. By all which it appea∣reth

that riches doe neither preserue health, nor cure disea∣ses; yea rather it may bee truely said, that the halles of the rich are the chiefe harborrowes where diseases inhabit. For as wormes soonest breed in softest woods, and cankers most commonly gall and fret the goalest trees, which are fullest of sap: so sicknesses most easilie sease vpon such bodies as are made most soft and effeminate with ease, wantonnesse, and luxurious abundance; they hauing all diseases incident to others, common vnto them, and certaine kinds of sicknesses proper and peculiar to themselues, with which a man shall seldome heare that any poore man is troubled, as gouts, pal∣sies, apoplexies and such like, which are commonly the fruits of too great ease and plenty.

The like also may be said of worldly pleasures, which be∣ing immoderately loued, and excessiuely vsed, may well for the time delight the sicke, but can neuer cure the sicknesse. Yea rather if we aske the physitians they will tell vs, that as temperance and abstinence from these voluptuous pleasures is a speciall meanes both to preserue and recouer health; so the ouermuch vse of them is the chiefe cause of all sicknesses and diseases, and a notable hinderance vnto the recouerie of our health, when by any other accident it is impaired. For as one saith, he that inureth a weake and sickly body to ex∣cesse of voluptuous pleasures; is like vnto him who launceth a leaking and rotten ship into the maine, for they doe not cure his maledies, but making open passages to let in a whole flood of more desperate diseases, they doe in the end wracke and sincke him. Hence it is that the Grecians (as one well obserued) called the intemperate, and they who wanted health by the same name, onely with the difference of one letter, to note the great affinity that is betweene sicknesse and intemperance. The which as it is true of the immoderate vse of all kinds of pleasures, so especially of those which con∣sist in eating and drinking: for howsoeuer the sober and moderate vse of meats and drinks is a meanes ordained of God to preserue and recouer health and strength, and to af∣fect vs also with honest delights; yet when men set their hearrs vpon these pleasures, and place a kind of happinesse

in abundant and daintie fare, they impaire their health, and bring vpon themselues innumerable dangerous and despe∣rate diseases; for filling their stomackes with crude and in∣digested humours, and their heads with fumes: they within a while are vexed with megrims, palsies, consumptions, agues, gouts, and what not? so that dearely doe they buy that short pleasure which they take in eating and drinking, which at the furthest extendeth but to the throate, whilest their diuers kinds of disagreeing meates being put into the same bellie, doe conflict one with another, and so ouerburthen and vexe the distended stomacke with their intestine dissension, that they occasion th••se voluptuous epicures to complaine of the last meales plentie, or of the vnwholesomnesse or ill cooking of some dish the next day; whereas they might more iustly complaine of their owne gluttony and intemperance, which present discommoditie is commonly attended vpon with grieuous and tedious diseases, as I haue shewed. In regard whereof the Grecians fitly call gluttony the throat, or belly frensie; for what greater madnesse can bee imagined, then for a short and brutish pleasure to lose the comfort of conti∣nuall health, and to sustaine the torments of tedious sicknes∣ses? Yea in truth these gluttonous epicures vnwittingly de∣priue themselues of their maine end, which is their pleasure: for as temperate diet and meane fare is the mother, not on∣ly of health, but also of delight; so contrariwise excesse and satiety, as it is the cause of many diseases, so also of loathsome dislike; for where there is fulnesse there is no appetite; and where appetite wanteth, there can bee no pleasure in eating and drinking. But these voluptuous pleasures which consist in meats & drinks, as they commonly depriue men of health and delight; so also of life it selfe, whilest their epicurisme and gluttony maketh way for diseases, and diseases for death. The which doth not alone seldome fall out by some rare∣happening accident, but so frequently and daily, that wise obseruers haue not doubted to affirme, that many more haue died through gluttonie, then by the sword. So the sonne of Syrach saith, that by surfet many haue perished, but hee that di∣••teth himselfe prolongeth his life. With whom another agree∣ing

saith, that gluttonie hath killed many, but spare diet none: wine hath hurt innumerable men, but abstemious so∣briety no man; many haue lost their liues, or at least haue re∣ceiued their deaths wound euen at their banquets, defiling their tables with their owne blood, but not any haue misca∣ried with temperate diet. Yea howsoeuer famine is much more feared, yet in truth feasting is much more dangerous, both because innumerable numbers more perish by glutto∣nie then by want, and also because it bringeth them to their iourneyes end by a much more foule and tedious way: for whereas famine riddeth men out of their paine in a few daies, this putrifieth and rotteth them as it were inch meale, and by tedious consumptions, and lingring torments, brin∣geth them at last to terrible, but yet often wished deathes. Neuerthelesse such is the follie of the most that they flee fa∣mine because of his fearefull visage, though few perish by it, and that by a more easie, or at least much more speedy death, and hug gluttonie in their bosomes, because a short pleasure accompanieth it, though it bring innumerable multitudes to much more foule and loathsome destruction.

And thus you see that these worldly things little auaile vs when wee lie vpon our sicke beds. But though they could profit vs, for the curing of some ordinarie and naturall dis∣eases, by procuring vs physicke and better diet, yet how vn∣able are they to keepe backe old age, which is the next fore∣runner of death? For whilest these voluptuous pleasures, like strangers or enemies deuoure a mans strength, gray heires are heere and there vpon him, and he knoweth it not; as the Pro∣phet speaketh in another matter. But though they could also stay the course of time, & we could by their helpe renew our age like the Eagle: yet what will they profit vs in the day of Gods wrath, when hee commeth in visitation to take ven∣geance on vs for our sinnes? Surely then shall the rich man cast his siluer into the streets, and his gold shall bee farre off; his siluer and gold cannot deliuer him in the day of the wrath of the Lord. So the Wise man saith, that riches auaile not in the day of wrath, but righteousnesse deliuereth from death; and there∣fore the sonne of Syrach exhorteth vs, not to trust in our ri∣ches,

nor to say that we haue enough for our life: for they shall not helpe in the time of vengeance and indignation. Finally, howso∣euer these worldly vanities doe in the time of peace and se∣curity, like the ice beare vs vp, yet when the hot sunne of Gods wrath ariseth they shall melt away, and leaue vs to sincke in our greatest extremities: yea these earthly things shall in the day of Gods visitation, be as fuell to his wrath, and make it burne more hot against those who haue abused them vnto sinne. The greater honours that men haue, the greater shall be their ignominie and confusion of face at this day, if they haue not vsed them for the aduancing of Gods glory, and for the countenancing and maintaining of vertue and religion, as also for the discountenancing and suppres∣sing of sinne and wickednesse. The greater wealth they haue, the greater shall be their plagues, if when God commeth to visit, it shall be found that they haue not by these rich talents honoured their Lord and master, and comforted and relie∣ued their fellow seruants, but haue consumed them on their owne lusts in riot and excesse. The more they haue aboun∣ded in voluptuous pleasures, the more shall they abound in paines; if in their mirth they haue kept no meane, and haue not onely recreated and refreshed themselues, but euen sur∣fetted in these carnall delights, feeding (like the rich glut∣ton) deliciously, and going richly apparelled euery day; and as the Prophet speaketh, drinking wine in bowles, delight∣ing themselues with their sweete musicke, and stretching themselues on their iuory beds, but in the meane time ne∣uer remembring the affiictions of Ioseph, nor relieuing poore Lazarus with the crums of his table.

But let it bee supposed that these earthly vanities could preserue vs in safety our whole life; say they were armour of proofe to beate backe the gunshot of all euils whilest wee remaine in this worldly warfare; yet what will they profit vs when the houre of death approcheth? How vaine and in∣sufficient shall we then find them, to shield vs from this last mortall stroke, yea to purchase a reprieue euen vntill the next morning? For as they were no helpes to our birth and be∣ing, so they shall bee no impediments to our death and en∣ding.

How truly may we then say to them, after that we haue our whole life relied on their helpe, as Iob to his friends; Mi∣serable comforters are you all; seeing when we most need re∣freshing, they will not afford vnto vs any consolation: not vnfitly in this respect compared to the brookes of Arabia, which are most drie when the passengers stand in most need of water: for when we are tormented with the pangs of death, and are terrified with the threatnings of the law, and vexed with the inward accusations of our owne consciences, and affrighted with the apprehension of Gods deserued wrath, and assaulted with the subtile and strong tentations of our spirituall enemies; and besides our owne griefes, see our friends weeping and lamenting about vs, as being loath to part, and yet vnable to stay vs; when these (I say) and ma∣ny other vnauoidable euils haue beset vs; what will it auaile vs, that we haue led our whole life in flourishing prosperity, and abounded in all which our hearts could desire: seeing now they can minister vnto vs no helpe, in this our last and greatest extremitie, but leaue and forsake vs when we stand in most need of comfort? What comfort shall we then find, that we haue sate in the seat of honor, and been aduanced to the chiefe preferments, and haue for small or no deserts bin famous and glorious in the eares and eyes of men? Seeing, as the Psalmist saith, these mortall gods must die as a man, and these Princes shall fall like others, and when the glorie of their house is most increased, they shall take nothing away when they die, neither shall their pompo descend after them, but these hono∣rable personages shall be like to the beasts that perish: and though they haue shined in glorious brightnesse, whilest the lampe of life lasted, yet if their light be not still nourished with the remembrance of their vertues, graces, and good deseruings, it shall then go out and vanish away in smoake and stincke: what will it profit vs that we haue multiplied our treasures as the sands of the sea, seeing these golden rayes shal thē set, and bring no comfort vnto vs in the night of death? How true then shall we find our Sauiour Christ, saying, that our life cō∣sisteth not in our riches and abundance? How easily then shall we subscribe to the saying of the Wise man, The treasures of

vnrighteousnes profit nothing; but righteousnes deliuereth from death? Thē shal we find the Prophets similitude fitted vnto vs: As the Partridge gathereth the yong which she hath not brought forth: so he that getteth riches, & not by right, shall leaue them in the middest of his daies, & at his end shal be a foole. What wil it auaile vs that we haue al our barnsful, whē as the same night our soules shal be taken frō vs? to leaue rich chests behind vs, and to take with vs soules quite empty of all grace and good∣nes? to bequeath much riches to the world, and to carrie no good workes with vs to the seat of iudgement? what good will our wealth do vnto vs, which in all our liues we haue so dearely loued, as though it were this golden ladder which would mount vs vp into heauen; seeing at this fearefull houre, Peters curse will accompanie it; Thy money perish with thee; because we thought our heauenly inheritance could be bought with this earthly trash? Finally, what comfort shall we then take in our worldly delights, seeing like a cloud they are vanished away, and haue left nothing behind them but griefe and heauinesse? What pleasure shall we then take in merrie company, when as now none but our mourning friends stand about vs? Or in our former feasting, and delight in eating and drinking, when as our taste failing vs, we can find no sweetnesse in our best dainties? Or what now helpeth it vs to haue often heard melodious musicke, to haue seene many delightfull shewes, and to haue spent much of our time in vaine sports and pastimes, when as being all passed away like a dreame in the night, nothing tarieth with vs but paine, feare and anguish of mind? In a word, after we haue long tired our selues in hunting after these worldly vanities, we shall then conclude that we haue spent our strength in vaine, and in our hands haue found nothing: for then all these things being taken from vs, we shall go out of the world as naked and bare as we came into it, hauing nothing of all which we possessed, but a poore sheete to couer vs: and as the milstone which turneth about all day, grinding corne for others, and not for it selfe, doth at night stand in the same place where it was in the morning, and after that great plen∣tie of graine hath passed by it, is emptied of all, hauing no

good by the bargaine, but to weare it selfe out for the profit of others; so worldly men in attaining vnto earthly vanities toile themselues the whole day of this life, and when the night of death approcheth, they are in the same case that they were in when they began, and hauing now only their labour for their paines, they retaine nothing of all that which hath passed through their hands, but are constrained to leaue them to the world, from whom they first had them.

Now consider further, that by reason of this relinquishing all which they so well loue, they shall not only at their depar∣ture bring no comfort, but much griefe and bitternesse. For seeing in the whole course of their life, they haue set their af∣fections chiefly vpon them, therefore when they are con∣strained to leaue them, they sustaine no lesse sorrow, then if their hearts were pulled out of their bodies; and as impati∣ently beare this separation betweene themselues and their idols, as the ensuing separation betweene their soules and their bodies. Thus will the paines of death be doubled to am∣bitious men (who hauing spent their whole liues in making themselues knowne vnto others, do die vnknowne to them∣selues) when as al their preferments forsake them which they loued, as wel as their liues, and much better then their soules. Thus the rich man grieueth to part with his riches, as much as to part with his life, and is tormented as much that ano∣ther must haue them, as that he must leaue them: and thus the voluptuous man sorroweth, because he must now leaue all his pleasant company, good fare, and delightfull sports and pastimes, which all his life he hath loued much better then his owne soule. Now the reason of this their double death, and extreame sorrow: is first, because they part with these things which their soule loueth, hauing no hope of ob∣taining better things after this life. For whereas (as the Wise man speaketh) the righteous hath his chiefe hope euen in his death: contrariwise, when a wicked man dieth his hope perisheth; and the hope of the vniust shall perish. And what hope (saith Iob) hath the hypocrite, when he hath heaped vp riches, if God take a∣way his soule? No maruell therefore if they sorrowfully part with their false idols, when as they haue no hope of enioy∣ing

the true God; and leaue with griefe worldly vanities, when they haue no assurance of heauenly ioyes. Secondly, this parting with the world and worldly things, shall be at that day most bitter and grieuous, because when they forsake them, they shall leaue that sinne behind them, which hath bin occasioned by them, either in their getting, keeping, or disposing them. For being stripped of al these things, nothing shall be left vnto them but the gaules of an euill conscience, which in sense of smart shall then crie out vpon them, because they haue aspired vnto honors by Machiauellian policies, or haue not vsed their credit and authoritie, for the aduancing of vertue and suppressing of sin; and haue made themselues rich with deceit and oppression, or haue not communicated their wealth to the reliefe of the poore, and the furthering of pious and charitable actions; and haue wallowed in carnall pleasures, vtterly neglecting the meanes of attaining vnto the ioyes of heauen. And thus sinne shall accompany them when al things else shal leaue them. And as Zophar speaketh, The wicked mans bones are full of the sinnes of his youth, and they shall lie downe with him in the dust: with all which troubles, how miserablie is the soule of the wretched worldling trou∣bled and tormented, when as he shal vnderstand that in trea∣suring vp these earthly vanities, he hath also treasured vp vengeance against this day of the declaratiō of Gods wrath; and that through that narrow way which he must passe there is roome enough for his sins to go with him, but no passage for these things which by his sinnes he hath compassed? for death like an inexorable porter standing at the doore, will not suffer any of these worldly things to go with him, but being the worlds, to the world he must leaue them. O how true then will he find the saying of our Sauiour, What will it profit a man to gaine the whole world, and to lose his owne soule? How much would he giue at this day for a good con∣science, and to haue peace made betweene God and his owne soule? How will he condemne his owne folly for con∣suming his life and strength in seeking these worldly vanities which now must leaue him, neglecting those heauenly ioyes which being once obtained, would neuer haue forsaken

him? How much now doth he preferre a dram of grace be∣fore an earthly kingdome, and a few good workes, before a world of riches? Finally, willingly now would he, if he might, exchange all his glory, wealth and carnall delights, with the skorne, pouerty, and afflictions of the most contemned chri∣stian, so that also he might share with him in his hopes, and partake with him in those heauenly ioyes.

But though these earthly vanities could profit vs at our last departure, by sweetening death, and making his sting lesse grieuous, yet what good will they doe vs after our se∣paration? Seeing now there is no difference betweene the rich and the poore, the king and the begger; betweene him who languished in miserie and trouble, and another which hath spent his life in pleasures and pastimes? For as nature putteth no difference between the one and the other in their birth; so neither doth it distinguish betweene them after their death: all haue the like ingresse and egresse, when they enter into, and leaue the world; alike in the wombe, and a∣like in the graue. For open the earth, and see if thou canst dis∣cerne the rich from the poore, or the noble from the base; sauing that only there is this difference, that more perisheth with the one then with the other; the rich hauing a fairer tombe and finer sheet, or more sweet odours wherewith hee is embalmed; all which are losses to the liuing, and not helps to the dead, seeing these good things are bereaued of their grace and sweetnesse, but doe not inrich the dead corps with their vertue and excellencie. Yea if in this life wee haue set our hearts vpon these vanities, esteeming and louing them better then God himselfe, his spirituall graces and heauenly ioyes; if vnrepented sinne haue accompanied them, either in their getting or fruition, then how vnprofitable shall wee find them after death, yea how hurtfull and pernicious to our wretched soules? For what will it auaile vs to bee extol∣led where we are not, and to be condemned where we are? to haue with Diues rich friends on earth, which haue the com∣mand of whole riuers, and to be our selues in hell fire, not be∣ing able to obtaine a small drop of water with earnest intrea∣tie? to haue left many delights behind vs, and to haue no∣thing

but torments with vs? O how many worlds would a man in this case giue for the redemption of his soule out of these hellish tortures, which hee hath plunged himselfe into for the obtaining, for a smal moment of time (as it were) a lit∣tle handful of these earthly vanities? how much doth he now loath those things which before hee so much loued, seeing by wofull experience hee findeth that they haue depriued him of those true and eternall ioyes, and haue been the occa∣sions of his fearefull condemnation?

Finally, though worldly vanities should accompany vs to the graue, yet what will they profit vs at the day of iudge∣ment? for then we shall be examined, not how we haue flou∣rished in the world, but how faithfully we haue serued God; neither will the Lord our Iudge then consider how honou∣rable we haue been amongst men, but how much wee haue honoured him, who hath caused vs to bee thus honoured; nor what great offices we haue borne, but how we haue dis∣charged them; nor respect vs according to our earthly pre∣ferments, but according to the measure of that glory which by them we haue deriued to him, and of that good which we haue done to his church and the poore members of Iesus Christ, with that credit and authoritie wherewith God en∣dowed vs. Then the Lord will not regard how many praises we haue had amongst men, but how praise-worthie we haue been in his sight; not how they haue magnified vs, but how we haue magnified his glorious name; nor how many caps and knees we haue had from our inferiours, but how oft and zealously we haue humbled our soules, and bowed the knees of our hearts in praying vnto him for his mercies wanting, and in praising him for his benefits receiued. Then will not our Iudge respect vs for our riches which wee had in the world, (for he will not receiue bribes, neither shall wee then haue any thing to giue) but those at this day shall haue his fauour, who haue abounded in the spirituall riches of his sanctifying graces; hee will not regard how rich wee haue been in lands, but in holinesse of life, not in our chests, but in our consciences; he will not esteeme vs for our wealth, but for our good workes; nor yet because wee in this life had a∣bundance,

but because wee did liberally bestow it in the workes of charity and mercy, and spared for no cost to fur∣ther all pious and religious actions; vsing like faithfull ste∣wards these rich talents to the glory of our master, and the good of our fellow seruants. Neither shall those who heere hunted after worldly gaine be respected because they seazed on their prey, but he that hath followed after righteousnes and mercy, shall find life, righteousnesse and glory; as the Wise man speaketh. Finally, the pleasures of this life wil then little pro∣fit vs, neither will it auaile vs that wee haue had much ioy in the world, but ioy in the holy Ghost; not that wee haue a∣bounded in worldly delights, but that our soules haue de∣lighted themselues in the Lord, and reioyced in him, not onely in prosperity, but also in affliction and tribulation. Yea contrariwise wee shall find at this day that these worldly things shall but increase our bils of account, seeing wee shall be called to a reckoning how we haue gotten, kept and disposed them; which accounts if we cannot make euen, ei∣ther by shewing how wee haue imployed the talents recei∣ued, or by laying before the eyes of our Iudge our acquit∣tance and generall pardon bought with Christs precious blood, and sealed vnto vs by his holy spirit, wee shall be cast into the prison of vtter darkenesse, there to remaine vntill we haue paid the vtmost farthing. So that at this day those shall bee our burthens, which were heere our honours; all our riches shall then be turned into debts, which wee must satisfie by our selues or by our Sauiour, shewing how wee haue laid them out in the seruice of our master, hauing his word for our warrant, or where wee are short in our recko∣ning pleading Christs payment. And for all our passed plea∣sures we shall, as the Wise man telleth vs, bee brought vnto iudgement. Then shall all that honour which we haue recei∣ued of men, and haue not returned vnto God, be imputed vnto vs as stealth and sacriledge. Then shall our riches which we haue hourded vp, and not imployed in the seruice of our master, and reliefe of our fellow seruants, bee accounted as stollen goods, and the rust of our siluer and gold shall bee a witnesse against vs. Then shall all our pleasures but aggra∣uate

our paines; if we haue not by them as by honest recrea∣tions, been better fitted for Gods seruice, but haue vsed them immoderately, spending a great part of our life in sports and pastimes. O then what will it auaile vs to haue been praised of men, God and our owne consciences not approuing vs, seeing we shal not now be defended of men when God shall iudge, nor deliuered by them, when as he shall condemne vs? What will it profit vs to haue been rich in the world, when as being stripped of all, wee shall haue nothing left, but our sinnes and sores which they haue made in our consciences in getting or vsing them? Finally, what good shall our passed pleasures then bring vnto vs, when as hauing abandoned and left vs, nothing remaineth of them but pollution and filthi∣nesse of soule, and the iust wrath of God, whom we haue dis∣pleased by pleasing our selues with these wicked delights? or in a word, what will it profit vs to haue gained the whole world, and to haue lost our owne soules?

Seeing therefore these worldly things profit vs not, either as meanes to procure our chiefe good, or to free vs from our greatest euils. Seeing they doe not inwardly inrich vs with vertue and sauing grace, nor outwardly by good workes; seeing they doe not bring vnto vs true delight and comfort, and neither assure vs of the loue of God, nor fauour of men. Seeing they doe not free vs from dangers, nor cure our bodi∣ly diseases; nor yet preserue vs in the day of vengeance from Gods deserued plagues; nor minister vnto vs any true com∣fort or helpe at the houre of death, after death, or at the day of iudgement: therfore let vs not any more ouerualue these vnprofitable trifles, nor set our harts and affections too much vpon them; but rather let vs esteeme, affect and seeke after Gods spirituall graces, and heauenly ioyes, as being alone truely profitable, and nothing else in the world without them. Let vs delight our selues in hearing and meditating in Gods word, and vpon our owne experience we shall con∣clude with the Prophet Dauid, that the law of Gods mouth is better vnto vs, then thousands of gold and siluer. Let vs labour to inrich our hearts with godlinesse, which as the Apostle saith, is the greatest gaine with contentation: for it is profitable

for all things, as hauing the promises of this life and of the life to come; the former to sustaine and comfort vs for a time, be∣cause God promiseth vs his helpe, the latter to satisfie vs for euer, because he promiseth vs himselfe. And if the profit of these spirituall graces do not fully content vs, by reason of their imperfections and our owne corruptions, let vs labour to attaine vnto assurance of heauenly happines, where we shal be perfect both in grace and glorie. Let vs affect those eter∣nall honors which are accompanied with all good, and freed from all euill: Let vs lay vp our treasures there where neither theeues can steale them, nor fire consume them; let vs labour after those euerlasting ioyes which will fill vs with pleasure, and more profit vs then the worlds monarchie: which if we once possesse, though it be but in assurance of faith, we will easily in comparison thereof, not only contemne these earth∣ly vanities as base and vnprofitable, but also abhor them as losse and disaduantage, when they are the diuels wages, hi∣ring vs by sinning to hazard this happinesse, or his alluring bai••s to weane our hearts and affections from these heauenly excellencies.

Notes

• §. Sect. 1. That worldly things helpe not to inrich our minds with ver∣tue and Gods sauing graces.
• §. Sect. 2. That worldly things do not make vs more fruitfull in good workes.
• 1. Sam. 25. 2. 10. 11.
• Luke 12.
• Luke 16.
• Ecclesiasticu•• 14. 7.
• Matth. 19. 2••.
• §. Sect. 3. That worldly things do not make them who haue them more merrie and cheerefull.
• Hester 5. 9. 10. 11. 13.
• Auarus pulchri∣tudine coeli non delectatur, quia sibi non affert aurum, nec magnitudine & motu solis, quo∣••iam non im∣mittit in d••∣mum suam au∣reos radios. Chrysost. in Matth. 26. Homil. 84.
• Aristonymus apud Stobaeum Serm. 8.
• 1. King. 27. 4.
• 1. Tim. 6. 10.
• §. Sect. 4. That worldly pleasures are void of true pleasure and sound delight.
• Saeculi laeritia est impunita nequitia, &c. August. in Io∣an. tract. 12. tom. 9.
• ••. Cor. 5. 12.
• Eccles. ••. 2.
• 2. Cor. 6. 10.
• Nulla verior miseria quam fa••sa laetitia. Bernard. tract. de gra••ia & lib. arbit.
• Rom. 1.
• August. enar∣rat. in. Psal. 67. tom. 8.
• §. Sect. 5. That worldly things assure vs neither of the loue of God nor men.
• Ioh. 15. 19.
• Apoc. 3. 13.
• Heb. 12. 6.
• §. Sect 6. That worldly things do not helpe to free v•• from our grea∣test euils: as first they do not deliuer vs from dangers. 1. Sam. 12. 21.
• Iu••ges 10. 14.
• Prou. 11. 28.
• Iob 27. 9. 10.
• Diues in consci∣entia securior dormit in terra, quam diues in purpura. Au∣gust. serm. 112. T••m. 10.
• Esay 28. 15.
• Psalme 52. 7. 8.
• §. Sect 7. Worldly things do not cure the bodie of sicknes∣ses and diseases.
• Eccles. 5. 9. 10.
• Ecclesiasticus 31. 1. 2.
• Chrysost. in Philip. 3. ser. 10.
• Morborum d••∣micitium est di∣uitum aula.
• §. Sect. 8. Pleasures doe not cure dis∣eases.
• Lysimacus a∣pud Plutar∣chum.
• Intem peran∣tes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, va∣letudinarios 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appel∣larunt. Cle∣mens. Alex∣and. paedag. lib. 2. cap. 1.
• Eccl. 31. 19. 20.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sic Clemens. Alexand. pae∣dag. lib. 2. cap. 1
• Eccles. 37. 30.
• Ambros. de Cain & Abel. lib. cap. 5.
• §. Sect. 9. Worldly things profit not in the day of Gods visitation.
• Hos. 7. 9.
• Ezech. 7. 19.
• Zeph. 1. 18.
• Pro. 11. 4.
• Eccl••siasticus. 5. 1.
• Amos. 6. 4. 5. 6.
• §. Sect. 10. That worldly things profit not at the houre of death.
• Iob 16. 2.
• M^r. Greenham.
• Psalm. 82. 6. 7.
• Psal. 49. 16. 17. 19
• Luke 12. 15.
• Prou. 10. 2.
• Ierem. 17. 11.
• Luke 12. 20.
• Acts 8. 20.
• §. Sect. 11. That worldly things at the day of death bring much griefe and bit∣ternesse.
• Illi mors grauis incubat •• qui notus nimis om∣nibus •• ignotus moritur sibi. Senec. in Thyeste. Mors adest? magis quam morte mordetur auarus diues quod diuitiae su•• fient alienae. Chrysost. Ho∣mil. ad Pop. 65. Tom. 4.
• Prou. 14. 32.
• Prou. 11. 7. Iob 27. 8.
• Iob 20. 11.
• Rom. 2. 5. 6.
• Matth. 16. 26.
• §. Sect. 12 That worldly things profit not after our se∣paration.
• Ambros. lib. de Nabuth. cap. 1. tom. 4.
• §. Sect. 13. That worldly things will not profit vs at the day of iudge∣ment.
• Pro. 21. 21.
• Quae hic hono∣rant, ibi on••∣rant.
• Eccles. 11. 9.
• Iam. 5. 3.
• Mark. 8. 36.
• §. Sect. 14. The conclusion persuading to seeke after Gods spirituall gra∣ces, and heauen∣ly ioyes; which alone bring true profit.
• Psal. 119. ••2. 1. Tim. 6. 6. and 4. 8.