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. XXII.

Of the manifold miseries which do accompanie worldly va∣nities, in the whole course of mans life.

ANd thus haue I shewed the vanitie and vn∣profitablenesse* 1.1 of these worldly things, which were sufficient to weane our hearts from them, though there were no other reasons: for who would affect these worth∣lesse vanities, which neither satisfie, nor profit those that haue them? But though it should be gran∣ted, that they were not thus vaine, but in their owne nature of some worth; say that in themselues they were profitable, and therefore to be desired; yet let vs further know, that they are so mingled with miseries, and so distasted with the bit∣ternesse of adherent euils, as that there is no reason why we

should much esteeme them, or set our hearts vpon them: for let vs put into the one scole, those things that we thinke wor∣thie the name of good, which is to be desired; and into the other, the miseries, euils, inconueniences, and discontent∣ments which alwaies do accompanie them; and we shal find that there is no proportion, betweene the huge heape of the one, and the little graine of the other, betweene the ocean of miserie, and small drop of true delight and happinesse. It is true that this notable hypocrite the world is alwaies readie to deceiue vs, by promising vnto vs excellent benefits, and things sincerely good, without the mixture of any euill; but when it commeth to performance, behold it tempereth a dram of honie with a pound of gall; it promiseth all good, but it payeth vs with euill, or at least mixeth it with so little good, that it serueth but to giue vs a more quicke taste and true rellish of these euils which accompany it: it promiseth life and payeth death; it proffereth ioy, but behold it giueth sorrow; and commonly if we haue but one good meale of delight and comfort, we must walke in the strength thereof many daies, and hauing nothing to seed vpon but trouble and discontent, lose all that former pleasure many times o∣uer, with griefes and crosses, before our comforts be againe renued. And thus doth y^e world, like a stately built sepulchre, make vnto vs outwardly a goodly shew, though there be no∣thing within but rottennes and putrefaction; and like a sub∣tile merchant, it offereth vs a good sample of bad wares, and outwardly presenteth to our view the best end of the stuffe, whereas the inmost and middle parts are course and slight; and placeth the purest and choicest commodities in the vpper part of the vessell, whereas in the middle and the bottome, it is mixt, counterfeit, and purposely falsified to deceiue vs. Neither in truth is it more apt to deceiue, then we to be de∣ceiued; for as those who are borne in a mill are so well ac∣quainted with noise, that it little disquieteth them; and as they who are bred and brought vp in a prison, are not much troubled with their restraint, nor offended with their little light, not grieued to carrie their giues and bolts; yea con∣trariwise, when their irons are but a little lightned, they are

comforted and refreshed, as though they were set at libertie, and think a little bettering of their scant & hungrie meales, a great feast and daintie banquet: whereas those who haue bin brought vp in great plentie and full libertie, sorow at the others ioyes, and are tormented with griefe, in the middest of their wretched comforts. So because we are from the first moment of our birth brought vp and inured to this noise of miseries; because we had our first being, and breeding in this wretched prison of the world, we are readie to loue and re∣ioyce in our little inlarged imprisonment, as though wee had attained vnto perfect libertie, and to account our least miseries our greatest happinesse: whereas if either with our first parents we had euer tasted of the ioies of Paradise, or had but only in vision with the blessed Apostle, the least glimpse of our heauenly glorie, the worlds greatest libertie would appeare to be a thraldome, and his most delicious sweets would be as bitter as gall, and as loathsome to our taste as the infusion of worme wood, yea in truth as the chymicall ex∣traction of Colyquintida.

But the miseries of the world and worldly things may be* 1.2 more clearely shewed, by considering the testimonies of those who haue spoken vpon their owne experience, and as they haue been guided by Gods Spirit, which can neither deceiue nor be deceiued; as also by insisting in some speciall instances of these miseries, wherewith all men generally are acquainted. The holy Patriarch Iacob speaking as he had found by lamentable experience, telleth Pharaoh, that the* 1.3 daies of his life had been few and euill: and this Iob inlargeth to all the sonnes of men, saying, that man who is borne of a wo∣man,* 1.4 is of short continuance and full of trouble: yea the Wise man himselfe who had taken the deepest draught in the gol∣den cup of the worlds prosperitie, euen after he had glutted* 1.5 himselfe with voluptuous pleasures; concludeth that all is not only vanitie, but also vexation of spirit, and that all mans daies are sorrowes, and his trauaile griefe, so that his heart can take no rest, no not in the night, which time is purposely destinated to rest and quietnesse: and elsewhere he affirmeth, that the misery of man is great vpon him. With which hea∣uenly* 1.6

oracles of diuine truth, agree the manifold testimonies of the wiser sort of men. The Sonne of Syrach saith, that great trauaile is created for all men, and an heauie yoke for the sonnes* 1.7 of Adam, from the day that they go out of their mothers wombe, till the day that they returne to the mother of all things. Namely their thoughts, & feare of heart, & the imagination of the things they wait for, & the day of death. From him that sitteth vpon the glorious throne, vnto him that is beneath in the earth and ashes. From him that is clothed with blew silke and weareth a crowne, euen vnto him that is clothed in simple linnen: wrath and enuie, trouble and vnquietnesse, feare of death, rigour, strife, &c. With him agreeth another, who was herein more wise and learned, because he saw and acknowledged his owne ignorance; O Lord my God (saith he) this life present is full of labour and* 1.8 tribulation, as being led with bitter mourning, and lost with brackish teares; yea so great is the affliction of this wretched life, that it deserueth to be called rather a death, then life; or some thing else which is worse then death; seeing scarce any man passeth a day thereof, without combersome crosses, and cause of griefe. Behold (saith another) the world in passing by troubleth vs, and yet we loue it; it deceiueth vs, and we account it faithfull; it killeth vs, and yet as life it selfe it is af∣fected and desired; it windeth from vs, and we embrace it. O* 1.9 defiling world, how wouldest thou rauish thy louers with delight, if thou diddest flourish? but flourish thou doest not; seeing thou hast no sincere ioy, or stable constancie, but thy hony and sweetnesse hath it bitternesse, false delights, cer∣taine griefe, vncertaine gladnesse, hard labour, fearefull rest, replenished miseries, and an emptie hope of happinesse. And elsewhere, This present life is fraile and miserable; vncer∣taine,* 1.10 deceiuing, and vnsatiable: we are borne in paine and sorrow, we are nourished in miserie and difficultie, we liue in labour and die in griefe; and in the end (which is most to be lamented) if we depart impenitent, we plunge our soules in∣to perpetuall torments.

But this miserie of mans life will better appeare, if we con∣sider* 1.11 it in the parts thereof, which are chiefly two, sin and pu∣nishment; for the former, we are euen in our first conception,

so wholly defiled with that corruption of nature which hath been deriued vnto vs from our first parents, that we are onely aliue to sinne, but dead to grace and all goodnesse; vnable so much as to moue in the way of righteousnesse which lea∣deth vnto life, although we runne with headlong hast in the way of wickednesse, which bringeth those who goe in it, to perdition and eternall death. And from this fountaine of o∣riginall sinne, issue the poysonous streames of actuall trans∣gressions, whereby wee breake continually, through the whole course of our life, all the commandements of Almigh∣tie God, omitting the duties which hee hath commanded, and committing the sinnes which hee hath forbidden. In which misery of sin we are wholly plūged before we are cal∣led and conuerted vnto God, committing all maner of wic∣kednes with ful swinge & cōsent of wil, delighting our selues and reioycing in our rebellion; by reason whereof wee are naturally strangers and enemies vnto God, subiect to his wrath, to the curse of the law, and to al those feareful plagues and punishments, which therin are denounced against trans∣gressours, the slaues of sinne and Satan, and heires of eternall death. Yea and after wee are conuerted vnto God, the flesh continually lusteth against the spirit, and the corruptions of* 1.12 nature remaine so strong in vs, that we cannot doe the good we would, but the euill which we would not doe, that doe we. And as we are by this law of our members rebelling a∣gainst the law of our mind, daily led captiue vnto sinne; so are we thereby in such sort disabled, that wee cannot, to the day of our death, offer vnto God any one pure and perfect dutie, without the filthy spots and staines of our corruption. Now what a miserie is this, that we who were created Gods glorious creatures, according to his owne image, to the end that we should serue him in holines of life, should, as though wee had forgotten the end wherefore wee came into the world, neglect all dutie to our Creator, and become volun∣tarie slaues to sinne and Satan, ready to doe his will; though we haue nothing for our wages but eternall death? yea euen after wee are called and reconciled vnto God, how great is our miserie whilest wee continue in this life, seeing wee are

daily intangled in the snares of sin, and haue our best actions so imperfect and stained with our corruptions, that if the Lord should examine them according to his righteous iudgement, they would deserue a curse rather then a bles∣sing, and punishment rather then a reward? What a miserie is this, that after we haue with Iacob preuailed with God, we should halt of our corruptions to the day of death; and af∣ter we haue broken out of the prison of Satans bondage, and shaken off the chaines of his subiections, al our ioynts should be so stiffe and benummed, that wee should to the very end of life, lamely performe all holy duties, and halt like wret∣ched creeples in the waies of God? Finally, that the more time is added to our daies, the more wee should adde to the heape of our sinnes, and prouoke our good God to iust dis∣pleasure, who hath so tenderly loued vs, that hee gaue his owne deare sonne to death for the perfecting of our re∣demption?

And this is the chiefe part of all our miserie, as being that* 1.13 cursed fountaine from which all the rest spring and flow; for by reason hereof all the creatures in the world are made sub∣iect to corruption, and being made for blessings, they are turned into punishments; and though outwardly they seeme excellent and desireable, yet this hidden poyson of sinne se∣cretly lurking in them, maketh vs to cast them vp with griefe, when with great pleasure we haue swallowed them downe. So that euen those things which we chiefly affect are full of wretchednesse, besides those innumerable miseries ioyned with them, which all taking notice of, doe abhorre and shun. And though the things we desire were freed from outward and accidentall euils; yet themselues bring with them mise∣rie enough to make them iustly loathsome to all that iudici∣ously taste and rellish them. For the chiefe goodnesse of these worldly things which we desire, consisteth not in any abso∣lute excellency that is in themselues, but onely as they are present helpes to free vs for the time from the euils which we feare; and no other worth or esteeme haue they but as they come commended by some vrgent necessity: thus wee desire riches, not so much for any excellencie we see in them,

as because we feare and shunne pouerty; thus honours are esteemed, because we feare disgrace; thus meate hath onely so much goodnesse in it, as men haue hunger that feed vpon it, and drinke hath it worth from thirst; thus summer is commended vnto vs, by winter, warmeth by our cold, and the coole aire, by intemperate heate. In a word, nothing in the world is esteemed good, but onely so far forth as it brin∣geth letters of commendations from necessity, and serueth as a present meanes to free vs from some euill, and to make vs lesse miserable. And if wanting the praise which need impar∣teth vnto it, it offer it selfe vnto vs, it is vnwelcome, and we forthwith loath and dislike it. If meate come before hunger haue made way for it in our desires, who is not glutted with the sight of it? If drinke be not commended by thirst, who re∣gardeth it? If we haue more clothes laid on vs when wee are hot enough, we esteeme it a burthen and not a benefit: If a∣bundance of wealth were offered vnto vs, not hauing before any want of it, and consequently no desire, wee would not much value it: Finally, so much worth and esteeme these worldly things haue, as we haue first want and miserie. So that in truth he who hath most need, and is most wretched, he hath most ioy and comfort by these earthly vanities when he hath liberty to inioy them; he who is most hungrie, hath also most pleasure by meate; hee that is thirstiest, hath most delight in drinke; and we must first want in state, or at least in mind, before riches haue any great welcome: yea plea∣sure it selfe hath no sweet rellish till our appetite bee sharpe∣ned by the sharpe sauce of miserie and affliction, neither would any man thinke himselfe more happie for the acccesse of worldly things, vnlesse it were for former felt, or future feared vnhappinesse.

In which respect our life is most fitly compared to a conti∣nuall* 1.14 disease: for when we begin to liue, we begin to be sicke; and these worldly things which we so much esteeme, are but medicines for our maladies, and plaisters for our sores, which do not perfectly cure vs, but onely giue vs some present ease. For in truth the diseases are natural, here ditarie, rooted in our first principles, & hauing settled themselues in our bones and

marrow they are incurable. And therefore as that is estee∣med the best medicine for the gout which remoueth the fit, and that the best salue which keepeth the incurable vlcer cleane and sweet: so those are esteemed best among worldly things, that for the present serue as medicines to ease our na∣turall miseries, which it is altogether impossible fully to heale and cure. This will better appeare if wee consider of some speciall instances; for what is hunger but a disease, which will consume a man in a few daies, like that called the wolfe, which if it bee not fed with outward things, feedeth vpon the body till it haue destroyed it? And what is meate but the medicine of this sicknesse, which because it cannot perfectly cure it, therefore it is continually applied to re∣moue the fit, and to asswage the present paine? What is thirst but a sicknesse, which would soone dispatch vs, vnles drinke as a physicall potion did for the instant serue for a remedie? So what is watching but a naturall disease? and what is sleep but the medicine, that for the time helpeth it? What is couetousnesse but the soules feauer? and what riches, but as a medicine which sometime easeth the fit for the present, though afterwards it bee more raging? what ambition, but the hearts tympanie? and what honours, but an instant re∣freshing, which for a while allaieth the griefe, though it ra∣ther increaseth then abateth the swelling? What is voluptu∣ousnesse, but as the Wise man calleth it, a merrie madnesse, which hath some present comfort, by pleasures and delights? What is labour, but a sicknesse, which rest easeth? what standing, but an infirmitie, which sitting mitigateth? and this also long vsed becommeth of a medicine a disease, which another kind of disposition or placing of the body doth for the time refresh? All which though custome make them so familiar, that we doe not take any serious regard of them, yet if we could possiblie bee freed from them but one yeere, and liue without hunger, thirst, cold, heate, labour, concu∣piscence, we would account them as troublesome diseases, if againe they should sease vpon vs.

And thus ••an first made miserable by sinne, doth but shew* 1.15 his wretchednes whilest he frolickes it out in the fruition of

those things wherein he chiefly delighteth: and being sicke of innumerable maladies, he is perfectly cured of none, but onely is eased for the time by often changing his miseries with one another, hungring and eating, and after eating, a∣gaine hungring; interchanging waking with sleeping, and sleeping with waking, like a sicke man turning from side to side, to find some short repriuall of his paine; or as if one should leape out of the scorching heat, into the chilling cold, and often interchange the one for the other, accoūting both his refreshing, whereas in truth they are both his torment. For so is man naturally besotted on these earthly trifles, if he be ignorant of true happinesse, and hath not fixed his heart on God and heauenly things, that he laboureth to haue them in abundance, which he hath no sooner attained vnto, but he hath also the vsuall companion thereof, glutting satietie and loat••some wearines: and no sooner is he thus cloyed, but presently he seeketh to refresh his dulled appetite with varie∣tie and change; one while desiring motion, and another while rest, now affecting mirth, and soone after solemne gra∣uitie; in the night wishing for day, and in the day for night, in heate for cold, and in cold for heate; eating and fasting, waking and sleeping, dressing and vndressing, sitting and standing, walking and lying, with such often iteration, as might well cause a loathing satietie, when as he is alwaies in the same motion, like the horse in the mill, and (as the Wise man speaketh) seeth no new thing vnder the Sunne.* 1.16

But besides these inherent euils which make these worldly vanities so much desired, in themselues distastefull, they are conioyned and mingled with innumerable other miseries which adhere vnto them; the which so farre exceed in num∣ber, quantitie and qualitie, all the earthly delights and com∣forts which we enioy, as the brambles the roses, or the field weeds, the garden flowers. For who seeth not, yea who can∣not speake vpon his owne feeling experience, that no day passeth without a number of miseries attending on it, whilest either the euils we feare do fall vpon vs, or the good things we hoped for faile vs, and deceiue our expectation, or the comforts which we presently enioy are either indeed lost, or

at least we in some danger, and feare of losing them? In* 1.17 which respect the miseries of this life may fitly be compared to Iobs messengers, of which one had no sooner made an end of speaking, but another presently beginneth his tale, or like vnto the billowes of the sea, which without intermission come tumbling one in the necke of another, giuing vnto vs scarce time of breathing, till we rest in the hauen of death. It is true that some of these miseries do one so much exceed an∣other, that the lesse is swallowed vp of the greater, like the ri∣uers by the sea, and is not discerned, though if it came alone, it would force complaining: and so predominant are some griefes, that the lesser appeare no more, then the Stars when the Sunne shineth, not that they are taken away, but because the greater working a more vehement impression, maketh vs insensible of the lesse: yea so are we for our sins iustly scanted of things truly good, that to make some little equalitie to our owne comfort, we are faine to fill vp the number by put∣ting into the ranke of good things, those which we thinke least euill, and things truely desireable failing vs, to make choice of such as are least worthie to be refused. Herein be∣hauing our selues like vnto politike Commanders, who see∣ing the armie of their enemies far to exceed their owne par∣tie in strength and number, haue, to fill vp places, and to in∣crease their multitude, made shew of women in stead of men, and set vp a far off on stakes puppets and skare-crowes for fighting souldiers, to dishearten the enemie, and encou∣rage their owne followers. So we being incountred with in∣numerable euils, and hauing few things truly good to refresh and cheare vs against their assaults, are faine to make choice of shadowes in stead of substances, and to make many things good only by reputation and imaginarie esteeme, which a a sound and vnpartiall iudgement scarce thinketh tollerable euils. Now if we further consider, that as our miseries do in∣finitly in number exceed our comforts; so also one of them is sufficient to infuse such bitternesse into a multitude of our most desired delights, that we cannot rellish their sweetnes, that one ounce of this gall of miserie, maketh loathsome a whole pound of our sugred ioyes, and that a small dram of

this Colyquintida, is enough to distaste a whole pot of pot∣tage, making it to sauour of death; then how little sweetnes of comfort must we needs haue, when as the part which we loath and abhorre, so innumerable degrees exceedeth that which we like and loue? But who seeth not that one tooth aking doth more vex vs, then the health of all the rest of the bodie can delight vs? that we are more tormented with a small losse, then comforted with great possessions? that when but one friend of many is taken away, we haue more true griefe by him which is lost, then ioy and contentment in all the rest? that we are more disquieted with one disgrace, then delighted with many honors? and that we are not so much pleased in the fruition of many things loued and desired, as we are displeased when we are cut short of our hopes, or are troubled and combred with some euill which we loath and hate? and the reason is, because miseries doe make a much deeper impression in vs then our comforts, partly because they being in this vale of teares, as it were in their own place and element, haue more vigour and strength in them, one in∣creasing the force of another, as diuers sticks in the same fire; and retaine their owne nature without alteration; whereas good things are more weake and feeble in this place of ba∣nishment, as being not proper to them, and lose much of their puritie and vertue, through the mixture and tainture of adhering euils: and partly, because by reason of our vnthank∣fulnesse, we are alwaies readie to extenuate Gods blessings, and neuer almost thinke of them, but when they are taken from vs; and contrariwise, if we haue the least sparke of euil, we are apt and willing to blow vpon it with the f••ame of our impatiencie, vntill we haue made it a great fire, which infla∣meth and consumeth our hearts with griefe and anguish.

But let vs descend to some particulars, and for orders sake* 1.18 distinguish the miseries of mans life into some kinds; not that it is my purpose to speake largely of all, seeing they are so many and innumerable, that it would require a mans whole life to make but a bare catalogue or relation of them: but only so many of them briefly, as may serue to weane our hearts from the world which aboundeth with such miseries;

and to fixe them on God his spirituall graces and heauenly happines, which bring vs sincere ioy, without the mixture of any euils. The miseries then of mans life either respect him generally, or his seuerall ages and estates. The generall mise∣ries vnto which mans life is subiect, are either those which are his own directly, or else his friends, which are his by sym∣pathie, compassion and fellow feeling. Concerning the for∣mer, if we do but take a slight view of those miseries to which our fraile life is subiect, we shall find that euen a large world of wretchednesse, doth ouerwhelme this little world of man, and that whether we respect his state or person. For first, vnto how many miseries is man subiect about his state, whilest he seeketh to preserue and maintaine, or to aduance and better it? with what painfull labours doth he spend his strength in the workes of his calling, that he may prouide sufficient for himselfe and his charge, which dependeth vpon him? what cares, what watching, running, riding, buying, selling, plow∣ing, sowing, reaping, and turmoiling to get a poore liuing? And this miserie Eliphaz pointeth at; Miserie (saith he) com∣meth* 1.19 not from the dust, neither doth affliction spring out of the earth; but man is borne vnto trauaile, as the sparkes flie vpward. With all which labours when as he hath worne out both bo∣die and mind, oftentimes for want of Gods blessing he hath no successe, and hath iust cause to complaine, that he hath spent his strength in vaine, seeing with all his industrie and labour he cannot attaine vnto the things which he laboureth for; but notwithstanding all his diligence pineth with want, or hauing found that he sought for, how is he troubled in the possession, how grieued with his losses, whilest God blowing vpon that he hath, notwithstanding all his care and labour, it vanisheth like smoake, leauing him in pouertie, who ere whiles was rich, and in contempt and disgrace, who not long since was respected and esteemed of all? Againe, how innumerable are our wants aboue all other creatures in the world, & what care and paines is required to make a sup∣plie, and to furnish vs with necessaries and sufficiencie? what adoe to prouide vs nourishment, what catering and cooking, boiling, roasting, baking, saucing? and when it is set before

vs how ignorant are we of the measure of our owne bellies, how hardly doe we keepe a meane in our diet, feeding suffi∣ciently without surfetting? What care and cost is required to furnish vs with apparell, housing, lodging, bedding, and other furniture? What dieting and watching ouer our appe∣tite that it doe not make vs ouer greedily to feed vpon that which we too sondly affect, and so impaire our health? and being lost, what physicke, medicines, bitter pilles, and loath∣some potions, cautherizing, cutting, lanching, and plaiste∣ring are we faine to vse that wee may recouer it? Whereas the brutish creatures either want not these things, or easilie supplie their need without care or labour. What lands and possessions are needfull for mans vse? what purchases, wri∣tings, conueiances, suits in law, troubles and contentions, to hold that he hath, and secure his right? It were infinite to particularise those things which man wanteth, all which are so necessarie vnto him, either in truth, or in his owne o∣pinion, that his life without them cannot bee comfortable; and looke how much of them is lacking, and so much is de∣tracted from his happinesse, and added to his miserie.

Let vs adde to the miseries of state, the miseries of person,* 1.20 and that both body & soule. The body of man is continually subiect to many miseries; as hunger, thirst, heat, cold, watch∣ing and wearines; and that which is more cumbersome and grieuous then al the rest, vnto innumerable sorts of sicknesses and diseases: for how many maladies are peculiarly incident to euery time of the yeere; as spring, summer, autumne, and winter, to euery countrie and region, sex and age? how ma∣ny diseases which ouerthrow the health of the whole body, as plague, feuers, agues, consumptions, palsies and the rest; yea how many are incident to euery seuerall part, and as it were in whole troopes attend vpon euery particular member of mans body? surely so innumerable are they, that physiti∣ans to this day cannot discouer, much lesse cure them; and howsoeuer they haue filled many large volumes with them, yet they come farre short of their infinite number, though those which they haue already found, would make a man sicke but barely to reckon them: many of which though

some escape, yet few or none are exempted from them all; it being a thing impossible, though we were all an eye, to keep such narrow watch ouer our health as may bee sufficient to preserue it from the violence of so many enemies which as∣sault vs on all sides, within vs, without vs, and round about vs. Vnto which we may adde the tedious trouble and loathsome remedies which we are faine to vse when our health is impai∣red, when as we are bound to forbeare the things which wee chiefly desire, and to vse those which our nature abhorreth, pining our bodies with abstinence, which were oppressed with fulnesse, and swallowing into our stomackes loathsome medicines, which wee haue first distempered with licorous meates. Whereby it is hard to chuse whether the physicke or disease, the medicine or the maladie be the worse: seeing our cure it selfe is a sicknesse, our helpes hurts, and our medi∣cines torments; neither can we be deliuered from our griefs, but by suffering more griefe, nor free our selues from these kinds of punishments, vnlesse we be content to bee further punished.

And these are some of those manifold miseries which are* 1.21 incident to the body; the which are not more in number, or so grieuous and pernicious in their nature and quality, as those which trouble and torment the mind. For sinne is the sicknesse of the soule, and therefore looke with how many corruptions it is infected, and with so many spirituall disea∣ses* 1.22 it is endangered. The vnderstanding is subiect to the blindnesse of ignorance; so as we may say with the Prophet,* 1.23 that we are beasts by our owne knowledge; seeing we nei∣ther know God, nor his will, our selues, nor our owne soules. Our willes are crooked and rebellious, and so whirled about with a wilfull frensie, as neither reason nor religion can rule or gouerne them. Our memories are subiect to a spirituall le∣thargie, forgetting still what we should remember, and re∣membring what we should forget. Our consciences are ei∣ther sicke of the dead palsie, hauing no sense or feeling of Gods mercies or iudgements; or else full of melancholicke feares and terrours, sores and wounds, so as they are ready desperately to crie out, when they haue the least touch. Our

hearts are the harborow of almost all diseases, there lodgeth the swelling tumor of pride, the wolfe of ambition, the drop∣sie of couetousnesse, the madnesse of anger, and burning fe∣uer of furious reuenge. In it dwelleth our tumultuous passi∣ons, which continually rebell against reason, and denie sub∣iection to God and his law; there is the seate of carnall loue, which setteth the heart on fire with the thing loued, and vex∣eth it with continuall torment when it cannot enioy it; there dwelleth enuie and hatred, the one tormenting a man with anothers happinesse, the other turmoiling him in plotting and contriuing his neighbours ruine, making himselfe pre∣sently miserable, because hee would haue another so in time to come. In it is mirth and mourning, ioy and sorrow, the one pulling open the heart, and letting in much vanitie; the other contracting and shutting it, that it may keepe out all comfort and contentment, and both like rackets tossing a man interchangeablie the one to the other, till hee bee tired, and euen worne out with wearinesse. There harboreth hope, the great deceiuer of mankind, which maketh him continu∣ally to expect better, though he still findeth worse; and cau∣seth him daily to beleeue it, and to refresh his soule with false comforts, after it hath ten thousand times failed him, and in∣numerably often defrauded his hungrie desires. And there al∣so dwelleth feare, which maketh a man presently miserable because he seeth a possibility of future miserie, and tormen∣teth him not onely by aggrauating those euils which are pre∣sent, but also by recalling those which are past, and by anti∣cipating, and present apprehending those which are to come, many whereof are nothing so grieuous felt as feared, and many neuer happening at all: and yet these false feares beget true sorrowes, and cause no lesse griefe though they neuer happen, then if they were already happened, killing a man with an emptie sound, and as it were with paper-shot, and making him miserable in truth, because hee is so in his owne conceite. Wherein we are much more wretched then the brutish creatures; for they forget euils past, and flie from those which are present, and hauing escaped are secure for the time to come, quietly enioying their present delights

without any perturbation of future dangers; whereas feare maketh vs to engrosse all griefes, and as though we could not be miserable enough with present euils, it recalleth those which are past, and layeth hold on those to come: and where∣as it were our wisest course to flie our sorrowes til they catch vs, and to delay our miserie, which we cannot wholly escape, that we may prolong our comfort as long as may bee; feare maketh vs foolishly to runne vpon our owne ruine, and to meet our torments in the mid way, not staying for sorrowes vntill they come, but wilfully sending for them with po∣sting speed, and haling them into our hearts before their time.

Moreouer, besides these miseries which accompanie eue∣rie* 1.24 single passion, those are no lesse grieuous and trouble∣some, which befall vs through their opposition and fight, not onely against reason, conscience and religion; in which conflict we are wounded notwithstanding our strongest and best approued armour, sometime with vaine glory, somtime with auarice, sometime with voluptuousnesse, often with anger, & desire of reuenge, and not seldome with many other vnrulie & violent affections; but euen we are no lesse turmoi∣led with that ciuill dissension, & intestine conflict which is a∣mong our passions & desires, the one against the other, which are so opposite & contrary among themselues, that no wise∣dom of man can reconcile them. Whilest ambition haleth vs into the seate of honour, feare pulleth vs backe, putting vs in mind of the burthen, and danger which doth accompanie it, and whilest the former hath the vpper hand we condemne our cowardize, whilest the other wee exclaime against the mischiefes of ambition. So vaineglory persuadeth vs to pro∣cure at the dearest rates the praise of bountie, and to purchase the loue of all that are about vs; but couetousnesse checketh this motion, and will not heare of parting with riches to buy smoke, and yet after auarice hath shut the purse, pride, whe∣ther it will or no, doth againe pull it open. So voluptuous∣nes inticeth vs to follow pleasures, but desire of profit oppo∣seth against it, telling vs how foolish it is to spend vpon the stocke, and how vnseasonable those pleasures are for time of

strength, which is allotted to industrie and labour; and yet when we haue put our hand vpon the plow, pleasure clapping vs on the backe, maketh vs looke behind vs, and leauing our profit to follow our delights. Thus we desire the ease of a so∣litarie life, but loath, neglect and contempt, and are in loue with the respect that accompanieth action, but hate the care and labour. Thus we desire the multiplication of our yeeres, but feare old age and death, as though we would be alwaies trauelling, and neuer be the forwarder in our way, and haue a daily addition, without any increase; for what is old age but the multiplication of many yeeres? and what is death but the hauen vnto which we ••aile, and the iorneyes end vnto which we are alwaies trauelling? Thus we loue learning and wisdome, but loath the paines of studie and obseruation; we desire to be rid of the tedious troubles of life, but present∣ly vnsay that wee haue said, being incountred with the feare of death. And finally, we are rauished with ioy when we thinke of the fruition of God, and the kingdome of hea∣uen, but when we heare that we must sell that we haue, and giue to the poore, forsake all, take vp our crosse and follow Christ, we go away sorrowfull; we would be conformable vnto Christ in glorie, but not in his sufferings, and sit vpon his throne on his right hand and on his left, but we cannot indure to drinke with him in the cup of affliction: and to con∣clude, we do not sooner with one affection desire any thing, then we are straight ready to vnwish our wishes, by reason of some inconueniences which crosse another.

And thus haue I shewed the manifold miseries which are* 1.25 generally incident to mankind, in respect of themselues. From which if any plead immunitie, and that he hath not yet drunke of this bitter cup, let him know that he is only repri∣ued and not acquitted; and howsoeuer he is not brought out to execution, yet the sentence of condemnation being passed vpon him, as well as vpon others, he doth but stay the Iudges pleasure till he calleth him forth. Let him consider that say∣ling in this world, as it were in a sea of miseries, he may for a time escape the tempest, but neuer the feare and danger; and that these miseries which are incident vnto all, may happen

vnto any, though they be not yet happened: let them call to* 1.26 mind, that commonly after a faire summer, followeth a ••oule winter, and a blustring storme after a sun-shine calme; that prosperitie and aduersitie haue their changes, and that no man but the true Christian can be said to be happie before his death. But besides these miseries which respect a mans selfe, there are innumerable more which respect his friends; and to say nothing of false and pretended loue, whereby men proue most pernicious enemies, whilest they professe the greatest friendship; to say nothing of the breaches, fallings out, and hot contentions which sometime happen betweene those who are coupled in the neerest bond of amitie; and to passe by all those discontents which are caused through the default of any partie: how many are the miseries which ac∣companie true friendship, euen when it is most wisely inter∣tained, and religiously obserued? For who can see his friend thunder-strucken, and not tremble at the blow? who can be∣hold him plunged into any miserie, and not in compassion, and fellow-feeling communicate with him in his griefes? who sorroweth not at his friends losses; who groneth not in his sicknesse, and bleedeth not at his wounds? Or though any man should be so happie as to haue his friends also exempted from these miseries, or so potent to deliuer them; yet how is he afflicted with his death; grieuing with so much more sor∣row, by how much he was more worthie of his loue; and ne∣uer reioycing that he so long had him, but lamenting that he hath now lost him, and that sweet comfort which he took in his society? all which miseries though they be somwhat cased with the contrary comforts, yet considering that the griefes of this life do so farre exceed the ioyes, and the crosses and af∣fliction, the profits and delights, therefore it must needs fol∣low, thath he who hath most friends, communicates in most miseries, and by compassion and fellow-feeling participates in most griefes and perturbations.

Notes

• * 1.1

  §. Sect. 1. That all worldly benefits are em∣bittered with manifold mise∣ries.
• * 1.2

  §. Sect. 2. The miseries of worldly things shewed by testi∣monies.
• * 1.3

  Genes. 47. 9.
• * 1.4

  Iob 14. 1.
• * 1.5

  Eccles. 2. 13. 23.
• * 1.6

  Eccles. 8. 6.
• * 1.7

  Ecclesiasticus 40. 1. 2. 3.
• * 1.8

  Idiota inter or∣thodoxogr. de patient. verae contemplat. lib. cap. 2.
• * 1.9

  August. Tom. ••0. Serm. 31. de ••allacia mundi.
• * 1.10

  August. ad fra∣tres in eremo. Serm. 67.
• * 1.11

  § Sect. 3. The miseries of mans life in re∣spect of sinne.
• * 1.12

  Rom. ••.
• * 1.13

  §. Sect. 4. That the things of this life are commended onely by ne∣cessitie.
• * 1.14

  §. Sect. 5. That mans life is a continuall disease, and worldly things, medicines to ease it. Nasci hîc in corpore mortali in••i••••re agr••∣tare est. Aug. in Psal. 102. En••rrat.
• * 1.15

  §. Sect. 6. Of the loath∣some satiety which man fin∣deth in world∣ly things.
• * 1.16

  Ecclesiasticus 1. 9. §. Sect. 7. Of the adherent euils which are incident to mans life.
• * 1.17

  Raro miseri•• prodeunt inco∣mitatae.
• * 1.18

  §. Sect. 8. Of the miseries incident to a mans state.
• * 1.19

  Iob 5. 7.
• * 1.20

  §. Sect. 9. Of the miseries incident to a mans person, and first in re∣spect of his body.
• * 1.21

  §. Sect. 10. Of the manifold miseries of man in respect of his soule.
• * 1.22

  Iob 8. 9.
• * 1.23

  Ier. 10. 14.
• * 1.24

  § Sect. 11. Of the miseries of man, through the contrarie•••• and sight of his owne passions.
• * 1.25

  §. Sect. 12 Of the miseries of mans life in respect of his friends.
• * 1.26

  Cui••••s potest ac∣cidere quod ••ui∣quam potest.