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. XXV.

Of the miseries which accompanie worldly things, in re∣spect of their getting, keeping and possession.

ANd thus haue I shewed some of the manifold miseries which doe accompanie the life of man: which if any thinke that they may be cured with the counterpoison of worldly prosperity, and that we may find in earthly things such comforts, as may beare vs out in all these crosses, making our ioyes to exceed our sorrowes; let such an one know that he is much deceiued, seeing they are so farre from freeing vs from the former miseries, that they helpe to in∣crease them; and though like Iobs friends, they proffer their seruice for the mitigating and appeasing of our griefes, yet before they depart they adde vnto our sorrowes, and aggra∣uate the waight of our affliction: for besides the euils which they find, they bring many with them, and like liberall con∣tributers,

they adde abundantly to the banke and heape of miserie. For let a man but set his hart vpon these vanities, and with what cares is he presently turmoiled? with what hopes and feares is he continually racked? with what enuie, emu∣lation, iealousie, rage, hatred, and contention is he forthwith wholly possessed? spending part of his time in madde mirth, when he hath his desires; and a greater part in sad melan∣cholie, because he is crossed of his hopes; one while ouer ioy∣ed and snatched vp into the clouds with rauishing admirati∣on, and soone after suddenly deiected with discontent, be∣cause he can ascend no higher in the pursuit of those things which chiefely affect him. Thus he who taketh all his paines in sowing the seeds of honor, hath neuer a haruest that an∣swereth his greedie expectation, but hauing sowen the wind of vaine-glorie, he reapeth the whirle-wind of trouble and vexation, as the Prophet speaketh: for his head is continual∣ly turmoiled with cares to rise higher, and with feares lest missing footing in his climing, he fall from that height vnto which he is alreadie aspired: euery honor which he misseth is vnto him a grieuous disgrace: the not vncouering of his in∣feriours head, is a corrasiue to his heart; and the greatest ho∣nor doth not bring vnto him any ioy and comfort, when as he is but touched with the least contempt: the least frowne of his Prince, as a piercing sword, inflicteth such a deepe wound into his heart, that all the smoothing tongues of his fawning flatterers cannot make it whole againe with their often licking; only it is the renued beames of the Princes fa∣uour, that can do away these clouds of sorrow. So what cares and feares, troubles and discontents accompany worldly wealth, if it be immoderatly loued and affected? In regard whereof one faith, that no man can wish an heauier curse vn∣to a couetous man, then that he liue long, because like the Indians he is continually tormented with the idoll which he worshippeth, and when he aboundeth most in wealth, he is not so rich in any thing, as in woe and miserie: for what te∣dious taskes doth his golden god impose vpon him? how is he constrained to watch whole nights in giuing attendance? how doth it thrust him into desperate dangers, for the com∣passing

of that which being obtained, it will not giue vnto him power to inioy? In regard whereof that may be truly said of them, which is spoken of the Angell of the Church of the Laodiceans, that they only haue a name and bare opini∣on of being rich, whereas they are wretched and miserable, poore and naked.

The like also may be said of worldly pleasures, which are not only the companions, but also the causes of many mise∣ries: for ioy and sorrow like two twins are borne and bred together; and no sooner doth the one appeare, but presently the other attendeth on it. So the Wise man saith, that euen in laughing the heart is sorrowfull, and the end of mirth is heauines. Fitly therefore are these carnall pleasures called the worlds Syrens, which haue the beautifull faces of women, but the hinder parts of scorpions, they haue hony in the mouth, but a sting in the taile; for though they delight at the first taste, yet in the end they proue as bitter as the gall of Serpents; though in the beginning they please the carnall appetite, yet poisoning vs with many sinnes, at last they bring horrour of mind, trouble of conscience, and at the best bitter griefe, and painfull, though profitable sorrow, and repentance. In which respect they may fitly be compared to Abners play, which be∣gan with pleasure, but ended with bitternesse; to Balthasers banquet, which began with mirth and iollitie, but ended with feare and trembling; and to sweete meates of hard di∣gestion, which are pleasant in the mouth, but loathsome and burthensome in the stomacke: for who seeth not that riotous reuelling in worldly delights, is commonly attēded on with want and beggerie? that vncleane lusts, and filthines of life, are accompanied with inward diseases and outward shame? that banquetting and excessiue fare, is the mother and nurse of the most sicknesses, and the common cause of vntimely death? yea who seeth not that these carnall delights are not only accompanied with miseries, but in themselues misera∣ble? for to say nothing of their common fellowship which they haue with sinne, which aboue all things in the world maketh a man wretched, we find by continuall experience, that these pleasures like sweet and luscious meats, grow pre∣sently

loathsome; vnlesse our appetite be sharpened by the sowre sawce of interchanged miseries; that vntill we haue enough of them, we are troubled with our owne concupi∣scence, but no sooner haue we satietie, but there followeth tedious loathing; and seldome or neuer is there such a iust equipoise and proportion, but that we are vexed with too much or with too little. Finally, we find that extremitie of ioy is an heauie burthen, of which the heart seeketh no lesse to ease it selfe, by sending out whole flouds of teares, then when the waight of griefe lieth heauie on it: yea that being excessiue it bringeth, as a more pleasant, so also more sudden death, then the greatest extremitie of bitter sorrow; the heart letting out the vitall spirits, whilest it too much inlargeth and openeth it selfe, to let in pleasure and delight.

But the miseries which accompany these worldly things will better appeare, if wee more specially consider those which are incident vnto them, in respect of their getting, keeping and losing them: for they are gotten with labour, kept with care and feare, and lost with griefe and sorrow; or as it is in other words expressed; paines begetteth them, care nurseth them, and sorrow accompanieth them to their fune∣rals. For first, howsoeuer these worldly things are of small worth, yet they are attained vnto with no small labour; nei∣ther is there any good thing in the earth to be bought and purchased without the coine of continuall paines, and labo∣rious industrie: so the Wise man saith, that all things are full of labour, and that God hath giuen to the sonnes of men to humble them thereby, great trauaile with little profit. Nei∣ther is it small paines which men take in pursuing of these va∣nities, but so extreame and great, that euen they commonly consume and tire them: for so the Prophet saith, Behold, is it not of the Lord of hosts, that the people shall labour in the verie fire? the people shall euen wearie themselues for very vanitie? And surely who seeth not that worldly men doe take much more paines in attaining vnto earthly trifles, then Gods ser∣uants take for heauenly treasures? and that with more ease we might furnish our selues through Gods blessing, with all spirituall, sanctifying and sauing graces, then with a small

competencie of worldly necessaries? and secure our selues of the fruition of our eternall inheritance, with far lesse labour then is vsually taken in procuring of these worldly annuities, which last but for the short time of a momentanie life, and oftentimes are not with all this paines enioyed, they flying the more frō some, the more earnestly that they are pursued? And yet so foolish we are that we neglect these rich treasures of spirituall grace, and eternall ioy, which God (to take away all excuse) hath offered vnto vs freely and franckly without money, and with little labour ioyned with much comfort; and with all eagernesse pursue these worldly trifles which cannot be obtained without much paines and toilesome tra∣uell; like little boyes who with great delight spend their sweate in catching a butterflie; but are straight tired though they sit easily at their books to get learning, and neuer take the least thought in securing vnto themselues the title which they haue to their inheritance.

The which follie is so much the greater, in that men doe not take these extraordinarie paines for obtaining worldly necessaries, but for the most part needlesse superfluities, not such as the necessity of our temporall life requireth; but such as insatiable concupiscence desireth and affecteth. For those things which are necessary to nature, and to the preseruation of life, as meate and drinke, clothing and lodging; aire, fire, water, and the rest, are giuen liberally by God to those who take some moderate paines in their lawfull callings, and they lie out in common without inclosure, to bee obtained with ease by those that need them: but superfluities are not so ea∣silie compassed, being either hid and not found without great search, or inclosed about with so many difficulties, that men cannot approch them without great paines and danger. For example, the mines of gold and siluer are hid in the se∣cret cauernes of the earth; precious stones, in the sea & sands; gorgeous clothes bought at deare rates, and delicious meats with much cost and paines procured, and with no lesse coo∣ked and prepared. And yet (as one saith) though gold bee hidden by the Indian Emits, watched by the Griffins, deepe∣ly buried in the earth, and not without restlesse labour, and

extreame danger gotten and obtained; yet men willingly take all this paines, and boldly hazard themselues to all these perils: But though grace be freely offered without money, and heauen opened to all that desire, and but striue to enter; yet the most neglect the one, as not worth the receiuing; and lose the other, because they had rather not haue it, then take the least paines in trauelling to it. Yea so are men besot∣ted with the loue of worldly vanities, that they take all these paines and endure these restlesse labours with pleasure and delight, which otherwise would be intolerable; and as it is said of Iacob louing Rachel, they thinke many yeeres but a few daies which is spent in compassing these things which they so fondly affect, that if this dotage supported them not, would be irksomely tedious. They are in such hast in running after these trifles, that though they tread vpon prickles and briars they feele no hurt; so greatly do they thirst after these worldly vanities, that though they bee made bitter with toilesome labour, yet they greedily swallow them with plea∣sing delight; and as the oxe accustomed to draw in the yoke, doth after he is loosed, againe yeeld his necke vnto it of his owne accord, without compulsion; so these men being inured to the worlds slauerie, though they were set at libertie out of this thraldome, would againe voluntarily take vpon them the yoke of seruitude, and weare themselues out with toile∣some labour, to attaine the vncertain possession of these mo∣mentany vanities.

And thus doe ambitious men take infinite paines in attai∣ning vnto worldly glory and preferments; for it is the feed of labour which bringeth forth the fruit of honour; and hee who will attaine vnto it must be content to endure toilesom paines, and to runne himselfe into desperate perils, hee must spend the day in restlesse trauels, and the night in care∣full watching, plotting those policies which the next day he will put in practise, for the atchieuing or preseruing of honour and aduancement; like a common seruant he is whol∣ly taken vp by other mens businesses, his sleepe is broken by suiters, if not by his owne cares; his recreations are inter∣rupted with affaires of State, and whilest he becommeth o∣ther

mens, he ceaseth to be his owne; hauing no spare time to enioy himselfe, or to bestow on his priuate affaires, vn∣lesse he wil be exclaimed vpon by his waiting clients, for gi∣uing too long attendance. Hee must in time of warre fight in the front, first enter the breach, and euen runne vpon the pike, and canons mouth, exposing his body to maimes and wounds, and his life to the extreamest perils, if he will haue honour. In the time of peace hee must vndergoe no lesse pe∣rils, both of professed enemies, and vndermining foes, the one seeking to crush him, the other to trip him whilest hee is rising; nor yet indure lesse paines; for he must labor whilest others rest, watch whilest others sleepe, and with a world of care vphold his state, whilest others liue at ••ase and take their pleasure. So what paines and perils doe men vndergoe who will attaine vnto worldly riches? whilest they rise earely, and goe late to bed, fare hardly, and goe barely, pinching both backe and bellie, and withholding necessaries from them∣selues and theirs, to increase the stocke. If they stay at home they toile themselues in ploughing, and sowing, running and riding, with innumerable other labours to attaine vnto wealth. If their calling be such as imployeth them abrode▪ what miseries doe they indure? what paines doe they take? what dangers doe they runne into? they must leaue their owne countrie, and runne into voluntarie banishment, as it were into another world, they must forsake house and friends, parents and children, yea they must bee content to part with their wiues, making a temporarie diuorce between them whom God hath conioyned; and as it were diuide themselues, leauing halfe at home, when the other halfe must goe abrode to seeke for worldly pelfe. They must com∣mit themselues to the merciles waues, cruell pyrats, and bar∣barous people, and one while be in danger of drowning, and another while of spoiling; sometime of staruing on sea, and soone after of betraying when they are come to land. And thus as the Psalmist saith, man walketh in a shadow▪ and disquie∣teth himselfe in vaine; he heapeth vp riches, and cannot tell who shall gather them. The like also may bee said of pleasures, which haue more paine and griefe going before them, then

ioy and contentment comming with them: for what prepa∣rations are required to delightfull shewes, reuels, and pa∣stimes? and what running and riding, toiling and moiling, catering and cooking, is necessary for the prouision of vnnecessarie dainties? In so much as the epicure himselfe who made a god of his bellie, and an idol of his pleasure, pre∣scribeth to his disciples for their chiefe diet, rootes, ap∣ples, and ordinarie meates, which might bee procured with greatest ease; because exquisite banquets, and daintie fare, requiring for their preparation great care and labour, did bring vnto men more paine and trouble in their getting, then pleasure and delight in their enioying. In a word, whosoeuer purchase any of these worldly vanities, they are faine to buy them at so high a rate, that if at the first view the price were set vpon these deceitfull wares, all would passe by them, and not once cheapen them.

And thus haue I shewed what miseries accompanie these worldly things in respect of the paines which are taken in their getting. Now if we further consider that these weari∣some labours of the body, are commonly ioyned with the sin of the soule, and that as they bring to the one temporarie troubles, so to the other eternall torments, if they be not pre∣uented by serious repentance, we may iustly conclude that in this respect also they are truely miserable. For what greater miserie can be imagined then to toile for that which is not worth our paines, and after all our labour to giue our soules to boot, for the procuring of these trifling vanities? to sell our soules vnto sinne, and by sin vnto death, which the whole world cannot redeeme when they are once lost? For if it will not profit vs by the losse of them to gaine the whole world, as our Sauiour speaketh; then how wretched is their estate, who sustaine by sinning this vnrecouerable losse, for the ob∣taining of some small pittance, & slender share of the worlds vanities? But who seeth not that few of many compasse these worldly things by honest and lawfull meanes; but take in∣direct and sinfull courses for the atchieuing of their ends? Some wronging others by violence, oppression, trecherie, and subtiltie, fraud and deceit; and almost all wronging

themselues with vnmeasurable toyle, and carking care, spending their strength, and hastening their death, for the obtaining of these earthly trifles: whereby also they grieuously sinne against God, not onely by destroying his creature, but by dishonouring the Creator, whilest wholly resting vpon their owne care and labour, and vsing their owne meanes, they denie his prouidence, and refuse to be ordred in their courses by his directions prescribed in his word; as though either he were ignorant and knew not their wants, or carelesse and did not regard them; or insuffi∣cient, and not able to relieue them; whereas in truth, he seeth all, ruleth all, and hath enough in store for all that depend vpon him: so that as the Wise man saith, in the feare of the Lord is an assured strength, and his children shall haue hope: see∣ing he neither wanteth knowledge, power, nor will to pro∣uide for them. And thus do men draw vnto themselues ini∣quitie with the cords of these worldly vanities, as the Pro∣phet speaketh, swallowing vnder these baites the hidden hookes of sin, and receiuing these earthly trifles as the wages of wickednes; whereby they eternally lose themselues, for the temporarie gaine of worldly vanities. And yet so foolish men are, that they conceiue not of this miserable losse; but thinke only those things deare which are bought with mo∣ney, and those cheape for which they sell their soules; that losse alone which diminisheth their outward estate; and that aduantage, which addeth to their stocke, though it robbeth them of themselues, and their owne saluation: and whereas they would refuse many things which they desire vpon the base price of some little money, they will not sticke to pur∣chase it by sin, wrong, iniurie, oppression, lying and deceit, though thereby they hazard body and soule to hell and eter∣nall death: whereby it appeareth how highly men prize these worldly trifles, and how meanely they esteeme themselues, seeing they are readie to make exchange vpon all occasions; and to make sale of their soules to buy these vanities.

Thus those who are ambitious doe not onely toile them∣selues with excessiue paines, but also are readie to run on in any wicked course, which doth but promise to lead them vn∣to

honor and preferment. They care not to breake the lawes of God and men, they neither regard pietie nor humanitie, stranger nor familiar, kindred nor countrie, but are willing to confound all, to ouerthrow all, and to defile their consci∣ences with blood, murthers, conspiracies, treasons and rebel∣lions, rather then they will faile to attaine their proud hopes, thinking a kingdome well bought, which may be had at any price: they are euer plotting machiauellian policies, & thinke they are best aduanced, whē they rise to their desired height by treading vpon others, whom by their fraud and treachery they haue supplanted; they make no account of lying, dis∣sembling, swearing, forswearing, infidelitie and falshood, if by all, or any of them they can serue their owne turnes. Final∣ly, hauing nothing in them worthie praise, they are readie to commend themselues by dispraising others, and hauing no∣thing simplie good in them, they would appeare good in comparison, by making others seeme worse then themselues. Thus also couetous men are readie to commit all manner of wickednes to increase their riches, as oppression, extortion, crueltie, iniurie, briberie, vsurie, and all manner of fraud and deceit; yea they will not sticke with Ahab to murther inno∣cents, that they may make a prey of their goods; with De∣mas to forsake Christ and follow the world; with Iudas to betray their master, and with Demetrius to stirre vp persecu∣tion against the disciples of our Lord and Sauiour, if they speake against that whereby they haue aduantage; yea in truth they are worse then Iudas, for he would not sell Christ vnder the price of thirtie siluer pieces, whereas they are daily readie to part with, and forfeit that right and interest which they haue in him by lying, swearing and deceiuing, for the base offer of a groat or penie; yea when they haue fold their soules vnto sin, for the purchase of this worldly pelfe, they are readie (as the Wise man speakth) to transgresse Gods law for a piece of bread, and that euen when they abound with wealth, and haue no spur of necessitie to prick them forward; hauing full bellies, with rauenous greedines they hunt after euery prey; and like the fish which Peter caught, though they haue money in their mouth, yet are they nibling at euery

bait, and so as rich theeues, they double their fault in stealing when they haue no need. Thus the Wise man bringeth in co∣uetous worldlings resoluing vpon any wickednesse for the obtaining of riches: Come, say they, we will lay wait for blood, and lie priuily for the innocent without a cause, we will swallow them vp like a graue, euen whole, as those that go downe into the pit; we will find all precious riches, and fill our houses with spoile. And lest we should thinke that this is the case of some few only, he concludeth, that such are the waies of euery one that is greedie of gaine, and that he will take away the life of the owners thereof. So the Lord complaineth by his Prophet; among my people (saith he) are found wicked persons, that lay wait, as he that setteth snares, they haue made a pit to catch men: as a cage is full of birds, so are their houses full of deceit, and thereby they are become great and waxen rich, they are waxen fat and shining, they do ouerpasse the deeds of the wicked, they execute no iudgmet, no not the iudgment of the fatherlesse, &c. And the Prophet Mi∣chah complaineth, that y^e couetous oppressors of his times did hate the good & loue the euil, pluck off the skins of the poore people from them, and their flesh from their bones, that they did eat also their flesh, slay off their skin, break their bones, & chop thē in pie∣ces as for the pot, & as flesh within the caldron. And elsewhere, that they did vse scant measures, false ballances and deceitful weights, that their actions were full of crueltie, and their mouthes full of deceit and lies: the which their sin is redou∣bled vpon their sinfull soules, because by their crueltie and deceit they oppresse the poore, making choice to go ouer the hedge where they find it lowest, and treading those vnder foot, who are not able to rise or make resistance. And in re∣gard of these and many other sins, which vsually accompany riches in respect of their getting, they are called by one wic∣ked riches; and by our Sauiour Christ, the mammon of ini∣quitie: and in this regard also they are compared vnto thornes, because as when they are hastily catched they woūd the hand, so these the consciences of those who greedily seaze vpon them; and vnto snares, which being couered with a bait, inthrall vs whilest they allure vs; for he who greedily desireth to obtaine riches, taketh no care to auoid sinne, and

being taken like a bird, when with an hungrie eie he behol∣deth the baite of earthly things, he is vnwittingly strangled with the snare of sin. Hence also it is that couetousnes by the Apostle is said to be the root of all euill; and by another it is called the metropolis, or mother citie of all vice and wicked∣nesse, because where it is intertained, thither also all manner of sin resorteth, and as it were keepeth continuall tearme. In regard of which sins vsually accompanying riches, in respect of the vnlawfull meanes which are ordinarily vsed in their getting, one doubteth not to affirme that a rich man is vn∣righteous himselfe, or the heire of one which is vnrighteous: which though it be not alwaies so, yet it seldome faileth in those who immoderately louing wealth, resolue with them∣selues that they will be rich; and making haste to satisfie their greedie desire with all possible speed, doe in short time ac∣complish that they wish: for as sudden fulnesse and fatnesse is an vndoubted signe of the ill disposition of the bodie; so when as a man suddenly waxeth great, and (as I may say) fat in his state, by ordinarie meanes, and by his owne industrie and labour, it is an argument more then probable, that his mind is full of the grosse humours of sin. Of the former the Apostle saith, that they who will be rich (that is, pitch and resolue vpon it) fall into many tentations and snares, and into many foolish and noysome lusts, which draw men into perdition and destruction, because the desire of money is the root of all euill. And of the o∣ther, the Wise man telleth vs, that he who maketh haste to be rich, shall not be innocent; and that he who hasteth vnto riches, hath an euill eye: for as the Author of the booke of Wisdome saith, they make their whole conuersation to be but as a market where there is gaine; and they resolue with themselues and doubt not to speake it, that they ought to bee getting on euery side, though it be by euill meanes. Yea this the Heathen man could discerne by the light of nature; There is no man (saith he) suddenly made rich liuing iustly; for a iust man increa∣seth his wealth by little and little, through sparing frugality; but he that treacherously lieth in wait for those goods which others possesse, doth forthwith seaze on all, and all at once becōmeth rich. Now what greater miserie can there be, then

to find that trifling gaine which bringeth with it the greatest losse; in getting siluer to forfait the soule, and (as one saith) whilest we gaine some gold to lose our faith, and whilest we decke our selues outwardly with these worldly ornaments, to be spoiled inwardly of all those spirituall ornaments of grace and vertue: but this miserie accompanieth ill gotten goods; for the couetous man by his sinfull gaining loseth himselfe, and whilest he deceiueth his neighbour of his siluer, the di∣uell cosoneth him of his saluation. Which howsoeuer for the present worldly men tast not, being ouer ioyed because they haue seised on their desired prey; yet if euer they come to remember themselues, and to feele the waight of their sin lying heauie vpon their consciences, they will account these euill gaines the greatest losse, and will take no more pleasure in them, then Iudas in the sight of his thirtie peeces of siluer, when he saw also his sinne in betraying his master, which did but worke in him horrour of conscience, and moued him in despaire to murther himselfe. Or if God preuent them with his grace, their wealth will comfort the•• no more then it did Zacheus, and that was neither in respect of his getting or kee∣ping it, but as it did inable him to make restitution, and in li∣berall sort to relieue the poore. Let vs therefore take heed that we doe not fall into this sinfull dotage of worldly men, who desire increase of their wealth though it bee by euill meanes, seeing riches thus gotten are not onely vaine and momentanie, but also hurtfull and pernicious: for as the Wise▪ man saith, the gathering of treasures by a deceitfull tongue, is vanitie tossed to and fro of them that seeke death. And the Prophet Ieremie telleth vs, that as the Partrich gathereth the yong, which she hath not brought forth; so he that getteth riches, and not by right, shall leaue them in the middest of his daies, and at his end shall be a foole. So also they are hurtfull and perni∣cious, seeing whilest they treasure vp wealth, they treasure vp sinne; and in treasuring vp sinne, they also treasure vp wrath, and hauing in heaping vp wealth, heaped vp sin, they also prepare for themselues an intolerable waight of con∣demnation and destruction. And therefore let vs not set our hearts vpon this mammon of iniquity, but vpon the rich trea∣sures

of Gods spirituall graces, and heauenly ioyes; which as they are infinitely of more worth and value, so may wee certainely attaine vnto these things purely good, by good and holy meanes; seeing our Lord and Sauiour of his free grace and mercy, being infinitely rich, for our sakes became poore, that we through his pouerty, might be made rich, as the A∣postle speaketh.

Finally, worldly pleasures are seldome compassed but sin accompanieth them; they being the diuels ordinarie baites which he casteth before men, when he indeauoureth to catch them in the snares of destruction, and (as one calleth them) the very gate of sinne, which leadeth vs to the committing of all wickednesse. More specially men sin in getting of their pleasures, whilest they pursue them with immoderate loue, farre esteeming them aboue their worth and value; when as they are at excessiue cost in compassing them; spen∣ding those rich talents which God hath lent them, in these superfluities, which they ought to imploy in relieuing the poore members of Iesus Christ; when as they take vp the greatest part of their care and paines, and not onely their owne, but many others also which are at their command; who spend a great part of their life in preparing shewes, sports and pastimes; and in trauelling sea and land to make prouision of delicious drinks, and daintie meats, which may delight their curious pallets, causing a number to sweate ma∣ny daies for the procuring of that which bringeth but a mo∣mentanie delight, lasting no longer then their dainties are in swallowing downe, and in passing that short iourney be∣tweene the mouth and stomacke. Finally, when as they raise their delights out of others torments, and maintaine their pleasures by oppression, cruelty, deceit, wrong and iniurie, making many heauie and sorrowfull their whole liues, that they may delight themselues with a few houres mirth. All which vnlawfull pleasures let euery Christian carefully a∣uoide, and thinking it sufficient for vs that wee haue spent the time past of our liues after the lust of the Gentiles, walking in wantonnesse, lusts, drunkennesse, in gluttonie, drinkings, and in abominable idolatries: let vs passe the remainder of our time in

holinesse and feare, labouring to take all our delight in those spirituall pleasures, which may be lawfully obtained, and be∣ing once inioyed, shall neuer be taken from vs.

And thus haue I shewed some of those many miseries which accompanie these worldly things in respect of their getting and obtaining. Now further let vs consider of those which are incident vnto men in respect of their keeping and possession. For as they are gotten with great toile and labor, so are they kept with much care and feare, in regard where∣of they are no lesse troublesome in the inioying then they were in the obtaining; like herein vnto wild & sauage beasts, which cannot be taken without great paines and perill; and being in hold, bring no lesse labour and danger to restraine them from doing mischiefe. And in this respect the Wise man passeth this sentence of all worldly things, that they are not onely vanity, but also vexation of spirit, troubling and molesting men both in their pursuit and possession. So hee saith else where, that the house of the righteous hath much trea∣sure, but the reueneues of the wicked is trouble: where if he had fitted the antithesis, he should haue said, that as the one had much treasure, so the other much trouble: but to note the great molestation and anxiety of mind, which waiteth on the estate of worldly men, he is not contented to say, that it is troublesome, but trouble it selfe, or in it selfe trouble. The which trouble and restlesse vexation the Prophet Esay ex∣presseth, by comparing wicked worldlings to the raging sea that cannot rest, whose waters cast vp mire and dirt. Now the cause of this care and feare in the keeping of these world∣ly vanities, is the immoderate loue which their owners beare vnto them; for as we securely possesse those things which we little regard: so if once wee set our heart vpon any thing though neuer so vaine, wee are presently tormented with a iealous care in keeping it, and feare of losing it. And as little children are neuer at quiet when they are fond of any body in the familie, but crie after them as soone as they see them, and when they haue their companie, crie as much if they but seeme to stirre, for feare of losing them; so if we once waxe fond of these worldly vanities, wee possesse them with such

care and feare, lest they should bee taken from vs, that they bring vs much more disquietnesse and griefe, then comfort and contentment in their fruition. Neither can wee euer se∣curely enioy any worldly thing, or take delight in it with∣out molestation, vnlesse louing it lesse then we loue our Cre∣ator, and possessing it with a desire moderated by his will, we bee content to retaine it as long as it pleaseth him, and can part with it willingly, when it is his pleasure to take it away; for when we loue the world or any thing in it with vnlimi∣ted affection, and affect the creature, more then the Creator, it is iust with the Lord, that this excessiue loue should be pu∣nished with excessiue cares and feares, and that by immode∣rate louing, we should lose the comfort of our loue. Now if any shall say that they feele no such torment or molestation through these cares and feares; let them know that it is not the want of a burthen which procureth their ease, but their madnesse of affection which maketh them senselesse in see∣ling the waight: it is not for want of trouble that they are so well contented, but because their foolish loue causeth them to mistake crosses for comforts, and turneth torments into delights. Like those who are wel pleased to haue their backs almost broken, whilest they are loaded with gold; or vnto such as being diseased with the dropsie, take their chiefe pleasure in drinking, though it bee the chiefe cause of their paines and torments.

But how many miseries accompanie these worldly vani∣ties it may more plainely appeare, if wee insist in the speciall instances: for first as honours are begotten, borne and bred by perils and labours; so are they by the same nursed and preserued; neither can glorious fame bee long maintained, vnlesse it be vpheld by watching care, and painefull labour: and as those who climbe vp the high and steepe rocke of honour, must before they can get vp spend much sweate, and be euen tired with their laborious trauell, so being come to the top, they shall stand as it were vpon a narrow ridge, and find but tickle and slipperie footing, whereby they shall be in danger of falling, vnlesse they haue a good braine, and a carefull eye. And this causeth those who are aduanced to

high places, to bee iealous and suspitious of all that stand about them, not thinking what they will doe, but what they can doe, nor what presently they vndertake, but what they may attempt in time to come; making their power of infringing their glorie, to bee vnto them a continuall terror, as if alreadie they were assaulted. They feare those who are vnder them, lest they pull them downe, that them∣selues may more easily ascend; those that are their equals, and as it were on euen ground, lest they should iustle them out of the path of honor, and crosse or ouerthrow them by competition, as being corriuals in the same loue; and much more do they stand in feare of those who are aboue them, lest they should crush and tread them vnder foot, hauing the ad∣uantage of the vpper ground. So that the ambitious man ha∣uing with great paines ascended to the steepe top of honors hill, findeth himselfe not exempted, from the stormie tem∣pests of troubles & dangers, but rather exposed to them; and these high cedars are more often blasted, and shattered with thunders and lightnings, then the lowest shrubs. Which pe∣rils howsoeuer many escape yet few or none the feare; for as the thunder-bolt striking but one or two, doth affright and terrifie all those who stand about them; so when those who are highly aduanced, haue their greatnes ruined and ouer∣throwne, by those who are higher then they, or by the furie of popular rage, or because it is no longer able to bear it own waight, those haue their part in the feare, though not in the danger, who are of the same qualitie and estate. Moreouer, adde vnto these feares and cares the manifold molestations, and fretting griefes, which are incident to those who are of honorable condition, whilest they vindicate their reputati∣on, vpholding and preseruing those honors which alreadie they haue receiued, or aspire vnto new preferments, being distracted betweene hope and feare of rising; whilest they enuie their superiours, emulate their equals, and magnifie themselues to their inferiours. Euery checke of their Soue∣raigne woundeth their heart, euery repulse or disgrace crush∣eth and breaketh it: they are vexed with euery salutation which they giue vnto their equals, if they be not resaluted;

they are tormented if their inferiours faile in dutifull respect; and if any out strip them who was behind in this glorious race, they sinke downe with sorrow, and eat their hearts with griefe: they are tormented if they doe not ouer-top all in height and greatnes; and though they be too high alreadie, they haue little ioy in their aduancement, vnlesse they can rise to the full pitch of their proud hopes: often they desire to do euill; and yet are fearefull that it should be discouered; and louing those courses of pride, insolence and tyranni••, which expose them to the enuie and iust hatred of all, they are neuerthelesse fretted and vexed, when they are re∣puted to be such as indeed they are, and when they find that they haue no more loue and respect then they haue deserued: they would be lords ouer all, raigning and ruling at their owne pleasure, and yet their pride abaseth them to a seruile condition, setting ouer them so many masters as they haue familiars and acquaintance, whom they often, euen vnwil∣lingly obserue and please, because they would not haue them diminish their fame and glorie, by detracting their praise and commendations. In a word, innumerable be the griefes and discontents accompanying this estate, many whereof are in their owne nature grieuous and very burthensome, and ma∣ny in themselues but light, made heauie and intollerable, by the great spirits and small patience of those that beare them: whereby it appeareth that these worldly honors, though they make outwardly a glorious shew, yet inwardly they are full of miseries; and therefore when the world offereth, and be∣stoweth them vpon it friends and fauourites, it dealeth with them, as the souldiers with Christ; for it giueth them glorious robes, but it is to mocke them; it putteth a scepter into their hands, but it is of reed, which breaketh in the managing, and most faileth when it is most rested on; it bestoweth vpon them crownes indeed, but they are of thornes, which being often smitten to their heads with the cruel strokes of aduerse accidents, wound in stead of comforting, and bring in the place of expected ioy, innumerable molestations and bitter griefes: or though they be of pure gold, yet their worth is so much exceeded by their waight, that none will care to are

them, but only such as cannot safely lay them aside, or those who are so wholly carried with the furie of ambition, that they take pleasure in their paine, and loue that which is their torment: which being the case of many, gaue iust occasion to one of making this exclamation: O ambition (saith he) which art the crosse and torment of the ambitious, how dost thou torment all, and yet please them in their torments, no∣thing more bitterly vexeth, nothing more grieuously dis∣quieteth, and yet nothing among miserable mortall men is more magnified and extol••ed.

The like or greater miseries accompany riches, whilest they are in custodie and possession, both in respect of that care and labour of bodie and mind, in keeping and disposing them; and also in regard of the feare of losing them, and of many miserable effects which accompany them both: for as they are gotten with intollerable labours of the body, so they are possessed with infinit cares & perturbations of the mind, either whilest they who haue them are troubled in disposing and imploying them so, as may returne vnto them the grea∣test increase; or in sharing them with some indifferencie to those who are of their familie and charge (for when goods encrease they also are increased that eate them, as the Wise man speaketh) or finally (if at least they be possessed with a good conscience) in watching ouer themselues, that they be not corrupted with their abundance, and that their plenty of gold do not make them poorer in godlines. In which respect riches are compared to thornes, which being griped wound the flesh, but be harmelesse if they lie in the open hand; so if they being excessiuely loued, be as it were griped with im∣moderate cares, they prick and wound the heart with many griefes & troubles; but if we carelesly keep them, & slightly hold them, being readie to part with them vpon all good oc∣casions, and to suffer them to take their flight like an Eagle, when God calleth for them, they wil become to their owners not only harmelesse, but also profitable. To which purpose one demandeth: Who (saith he) would beleeue me, if I should interpret thornes to be riches? especially seeing they pricke, and these delight; and yet in truth they are no better

then thornes, because by their pricking cares they rent the mind, and when they intice vs vnto sin, they make it bloodie with the wounds of wickednesse. And as they are continual∣ly vexed with these cares in keeping them; so also with feare of losing them; for as before they had them, they pursued them with burning desire, so being possessed of them, they keepe them with quaking feare; no sooner haue they gotten riches, but presently they lose their securitie, and now they are in feare of that wealth which before they wished, sicke of inioying their owne desires; and fall into trauell, as soone as they haue their longing: for as Eliphas speaketh, A sound of feare is alwaies in their eares, lest in their peace and prosperitie, the destroyer should come vpon them. If the couetous rich man seeth one stronger then himselfe, he feareth violence and robberie; if one wiser, fraud and deceit; if one richer and mightier, then he is afraid of being spoiled by oppression; if one poorer and weaker, by theft and stealth; abroad he fea∣reth theeues and robbers, at home he suspecteth his owne seruants; in time of warre he is afraid of common spoilers, in time of peace, of enuious and spitefull slanderers, which are readie to make him faultie because he is rich, and an enemie to the cōmon wealth, because he hath too much for his owne particular. Finally, the couetous rich man is afraid of all things, sauing Gods displeasure; and of losing all, except it be his owne soule, and the ioyes of heauen: and such is his folly, that whilest he feareth to lose his gold, riches, lands and pos∣sessions, he is in no feare of losing himselfe, as though (ex∣cepting his owne person) he had nothing in his custodie, vn∣worthie the keeping. Hence it is that he keepeth such a nar∣row watch ouer his wealth, and hauing inclosed and shut it vp vnder the sure custodie of many bolts, iron bard chests, and strong lockes, which neither picking nor breaking can indanger, he addeth also to his aid so many seruants, as his couetous mind will suffer him to maintaine, that they may the better keepe the watch, and bring securitie; but all in vaine, for within a while he groweth iealous of his guard, and suspitious of his assistants; and the more able they are to keep out outward violence, the more stronger he thinketh them

to breake open his chests, and to spoile him of his treasures; and therfore thinking no knowne strength sufficient to keep his gold and siluer from force or fraud, hee hideth it in the ground, being ready to suspect his eyes and heart, as priuie to his secrecie, lest imparting it to his tongue, it should re∣ueale it at vnawares either waking or sleeping. And as one of the ancients noteth, such is the madnesse of these greedie muck wormes, that after they haue with sweating paines, searched for their treasures in the bowels of the earth, they are ready with shiuering feare to hide and couer them in the earth again; like the adders yong, which being newly come out of their dams bellie, glide and returne into it for safety, when as they are frighted with any danger. Yea and as though notwithstanding all this, it were not safe enough, they are ready (as one saith) to lie ouer the place in which their gold is hid, and to burie their harts together with their treasures, that it may bee the better watched. In a word, as they neuer thinke their money free from danger, so are they neuer free from feare, they neuer securely eate or sleepe, but as the holy martyr said, they sigh at their banquets, although they drinke in the richest plate; and after their feasts, when they haue laid downe their bodies made leane with cares, and euen hid them in their beds of downe, they watch and can take no rest in their soft lodging; and when but a mouse stirreth, they are ready to bustle vp, suspecting a theefe; not vnderstanding, wretches that they are, that all their wealth doth but bring vnto thē glorious punishments, that they are fettered with their gold, and possessed of their riches, whilest they thinke they possesse them. The which follie of ouer carefull keeping their wealth, as it is in all sottish and absurd, so it is most ridiculous, and yet most common in old men; which though they haue alreadie one foot in the graue, yet doe they in this kind shew their foolish feare more then any other; burying their treasures in the earth, not long before themselues are buried, as though howsoeuer they neuer had any good of them in this life, yet they were in some hope to haue it in the life to come. The which dotage befalleth men through the iust iudgement of God; for when as they

neglect the loue of their Creator, who is loued without any labour, he giueth them ouer to dote vpon the creature which they loue with laborious paines, and enioy with many griefs; being ready at the command of their concupiscence, to en∣dure all labours and dangers for the obtaining of it; and to what purpose? surely that they may fil their chests with trea∣sures, and emptie their minds of peace and securitie; gaine gold, and lose their sleep. To which purpose one saith, that couetousnesse desireth gold, sorrowfull labour findeth it out, and carking care keepeth it: It is the matter of labours, pe∣rillous to the possessours, a weakener of vertue, an ill master, and trecherous seruant; no man thinketh that he hath it safe, vnlesse hee alwaies hide it, because it shineth to the owners destruction; in darkenesse it is sought, and it is kept in darke∣nesse. And the reason of all these miseries is, because men make idols of their wealth, and loue it out of measure; nei∣ther can that be securely possessed which is excessiuely ouer∣ualued; whereas if louing God aboue all, they could in all estates bee content with that which pleaseth him: if in the time of prosperity and plentie, they would learne the vanity of abundance, and make pouertie familiar vnto them, not onely by meditation, but by accustoming and inuring them∣selues to indure some want, they would inioy their riches with much more securitie, and entertaine pouertie, if it happen to seaze vpon them, with much more patience and contentation.

And thus haue I shewed the care and feare which accom∣panie riches in their possession. Now let vs consider of some miserable effects which issue from them both; as first through this care and feare they depriue their bodies of rest, and their minds of peace and quietnes. For as the Wise man speaketh, the abundance of the rich will not suffer him to sleepe. Whom the son of Syrach imitating, saith, that waking after riches pi∣neth away the body, and the care thereof driueth away sleepe; ••his waking care breaketh the sleepe, as a great sicknesse breaketh it. For their concupiscence kepeth them waking, whilest it for∣ceth them to tire their thoughts in plotting how they may keepe their owne store, or get other mens, and so turne

their sufficiencie into abundance, no lesse vexing their soules with enuie when they see other mens state hastily encrease, then with sorrow because their owne standeth at a stay, or goeth backward: one while sorrowing because the earth not yeelding fruitfull increase nor sufficient plentie, they haue not enough; another while no lesse grieuing at y^e great abundance of all commodities, because the market falling, they cannot sell their owne at their owne rates, bewailing all that as losse wherin they come short of their greedy expecta∣tion. In which respect one truely saith, that when the loue of riches is excessiue & vnsatiable, they much more torment the soule with greedy desire, then they doe refresh it with any comfortable vse; and whilest a man too much leaneth to∣wards them in loue, they failing him, hee slideth and falleth into griefe and sorrow. He who findeth them loseth his rest, for when he waketh he thinketh of increase, and when hee sleepeth hee dreameth of theeues; he is afflicted in the day▪ fearefull in the night, and alwaies in want and beggerie, con∣tinually robbing himselfe of rest, for feare lest at any time he should be robbed of his riches. So also they load themselues with vnsupportable burthens; and as the Prophet speaketh, with thicke clay: and as birds of heauie bodies cannot flie though they haue wings, being pressed downe with their owne waight; so though worldly misers haue soules and minds which might carrie them into heauen in spirituall me∣ditations; yet the burthen of their wealth, and their worldly concupiscence, will not suffer them to rise, but presseth them downe groueling vnto the earth. Which burthen (as one saith) is now more vnseasonable, in that it being the time of warfare, and our enemies still in field, it is altogether vnmeet before the battell be ended to loade our selues with spoiles, which will make vs vnfit to continue the fight; but after we haue obtained the victorie, then may we securely enioy our treasures. Moreouer, with their cares, feares, and restlesse watching, they weaken their strength, and bring vpon them∣selues sicknesse, and vntimely death, and all for the obtaining of such trifling vanities, as are not worth the labour in see∣king and trouble in keeping them; in which respect their

earnest indeauours, are fitly by the Prophet compared to the weauing of the spiders web, in making wherof she cōsumeth her own intrails, & being finished, it is good for nothing but to catch flies; so couetous men weare out themselues with cares and labours, for the obtaining of gold and siluer, and when they haue them, breake their rest, and oftentimes their hearts in keeping them, hauing for all their paines, cares, and feares no returne of true profit; nor any more good by all their trauels, then their bags and chests wherein they keepe their money, which are but worne out, and sometime broken open for the siluers sake which they keepe in custodie. Final∣ly, by their cares and feares they make themselues of masters and owners, keepers and iaylors of their riches, or rather in truth fellow prisoners; for not the lims but the heart is bound with these golden chaines, and whilest they locke vp their gold in their iron bard chests, their mindes also are impri∣soned with it.

And thus haue I shewed that those who keepe their riches with immoderate loue, doe together with them harbour ma∣ny miseries. The which should serue as an effectuall persuasi∣on to weane our hearts from the excessiue loue of these mi∣serable vanities, and to make vs affect with our hartiest de∣sires the rich treasures of Gods spirituall graces, and heauen∣ly ioyes, which bring comforts without cares, because all our cares are cast vpon God, who careth for vs; and true happinesse without the mixture of any miserie. To make vs loath these vaine and worldly riches, which (as Zophar spea∣keth) filling vs with abundance, fill vs also with paine; and to be more in loue with those heauenly treasures, which wee shall securely enioy without any perturbation of our rest. Or if our affections cannot bee withdrawne from this earthly mammon, let vs as our Sauiour Christ exhorteth vs, labour to make friends of it, which we may doe if we vse it friendly, and loue it truely, as it ought to bee loued, and wee to loue. Now riches are truely loued when we vse them in their kind, and according to their owne nature, helping them forward to the attaining of their chiefe and best end, for which they were created; euen as we are said to loue bookes best, when

we euen weare them out with studying; and meat best, when with a good stomacke we feed vpon it; and our neighbours best, when we moue them to glorifie God in their saluation; because these are the maine ends for which they were made. But the chiefe end of riches is that we may glorifie God in their vse; as when we imploy part of them to the necessarie and sufficient maintenance of our selues, and those who are committed to our charge; and that which remaineth, to the releeuing, feeding and cloathing of the poore members of Iesus Christ, which is the maine end of our plentie and su∣perfluitie; from which end also they haue their name, being called goods, because they inable vs to doe good, and are the instruments of well doing: and therefore they who hin∣der them of these ends, and will not vse them according to their owne nature, which is to do good, by being communi∣cated to those who stand in need, but keepe them fast locked vp (as it were) in close prison, not suffering their gold and sil∣uer to be at libertie, which were created and ordained to be (as we also call them) currant money, passing from man to man, as need requireth, they can neither be said to loue their riches, nor yet themselues; because altering their vse and na∣ture, they make them to degenerate, and ceasing to be good and profitable, they cause them through their abuse to be hurtfull and pernicious. In which respect they are compared to bandogs, which are most fierce when they are tied vp, but gentle when they are set at libertie; and to riuers, which if they be suffered to haue their naturall course in their owne current, they runne quietly and do much good to the whole countrie, but if any will stop their course, as desiring to in∣grosse them to his owne vse, they rage and swell, breake downe their bankes, and drowne all that are about them: or vnto springing fountaines, which if they may purifie and cleanse themselues by sending out their pirling streames, they continue cleare and sweet, but if their issue be dammed vp, and they made a standing poole, their water putrifieth and corrupteth: so if we suffer riches to haue their naturall course, like streames issuing from vs, by communication and Christian liberalitie, and to fill the emptie places which are

in their way, they will retaine their naturall puritie and per∣fection, being vsed in their kind; but if we imprison and hord them vp, they will corrupt and become vnprofitable, yea in truth noysome, hurtfull and pernicious: thus cloathes laid vp become moth-eaten, corne reserued ouer-long, be∣commeth mustie and vnsauourie; meate kept past due time putrifieth and stincketh, and coine it selfe being hoorded vp and not vsed, loseth it beautie and brightnes, and is fretted with rust and canker; and that which is worst of all, these moth-eaten garments, corrupted riches, and cankered gold and siluer, shall be a witnesse against those who thus abuse them, eate their flesh as fire, and for their false and wrong∣full imprisonment, shall cast them into the prison of vtter darknes, as our Sauiour Christ and his holy Apostle haue plainly taught vs.

If therefore we truly loue riches, or our selues, let vs not by hording them vp increase our owne cares and feares, and hinder them of their right vse and end; but let vs so dispose of them, as they may be most safe, and we most secure; they preserued in their naturall perfection, and we benefited by their fruition. Now this we shall do if we enioy part of them to our owne comfort, and communicate the ouerplus to the good of others, feeding the hungrie, clothing the naked, and relieuing those who any way stand in need. For we lose these earthly riches in keeping them, and keepe them in bestowing them; if we giue them we shall euer inioy them; if we reserue them, we shall surely lose them; seeing we cannot long con∣tinue with them; for either they shall be taken from vs, or we from them, carrying nothing with vs out of the world, but returning naked as we came into it. So that if we would haue these perishing things permanent vnto vs, we must giue them that we may alwaies haue them; and leaue them for a time, that we may enioy them for euer. For as the Wise man saith, if we cast our bread vpon the face of the waters, after many daies we shall find it; if we giue vnto the poore, we lend vnto the Lord, and he will recompence and repay vs that which we haue giuen. So our Sauiour telleth vs, that if we giue to the poore we shall haue heauenly treasures. And the Apostle teacheth vs, that

those who be rich in good workes, and readie to distribute and communicat, do lay vp in store for themselues a good foundation against the time to come and obtaine eternall life. If therfore we so loue our riches, as that we would eternally possesse them, let vs not hoord them vp in the earth, where we are sure to leaue them, carrying nothing with vs but the canker of our coine, which shall beare witnesse against vs at the day of iudgement; but let vs send them before vs vnto heauen, deli∣uering them to the poore who are Gods factors and recei∣uers; and so hauing conueyed and made ouer our goods (as it were) by bils of exchange, we shall find the Lord a sure and all-sufficient pay-master, who will giue vs more then double vsance, and yet pay vs at the first sight. If we would haue our corne continue sweet and good for a great space, let vs know that there are for this purpose no garners cōparable to poore mens stomackes, which will preserue our graine for our vse vnto life eternall: if we would haue our clothes preserued from mothes, and to last long, the backs of the naked are our safest wardrops: if we would keepe our gold and siluer from rusting and cankering, let vs commit it to the custodie of the poore, and they will not only keep it bright, but become our porters to carie it before vs vnto heauen; whereas whatsoeuer they beare not for vs we shall surely leaue behind vs. In a word, if we would be rich truly and eternally, let vs as our Sa∣uiour Christ counselleth vs, not lay vp our treasures vpon the earth, where the moth and canker corrupt, and where theeues dig through and steale, but let vs lay vp our treasures in heauen, whereas they shal be securely safe from all these dangers. And as elsewhere he exhorteth vs, let vs sell that we haue, and giue almes, and so make vs bags which wax not old, lay vp a treasure in heauen which can neuer faile, where no thiefe commeth, nor moth corrupteth. And if we looke to find rich treasures when we come to our heauenly country, we must not giue it pinching∣ly & with a sparing hand, but send it before vs in great plen∣tie; if we will there be rich in glorie, we must be heere rich in good workes, imitating our bountifull God, who giueth vs abundantly all things to enioy, as the Apostle speaketh; if we will find there a fruitfull haruest of ioy and happines, our seed

time must not be niggardly and sparing, for as the same Apo∣stle saith, he which so••eth sparingly▪ shall reape sparingly; and he that soweth liberally, shall reape also liberally. The which libera∣litie is not to be measured according to the greatnesse of the thing giuen, simplie considered; but as it is compared to his estate that giueth it, and proceedeth from a free and bounti∣full heart, in which respect the poore widowes mite, and the cup of cold water giuen by him that hath no better thing to bestow, shall haue as rich a reward, as he that giueth much out of his abūdance: but as our almes are fully in proportion to match our estates, so they are not to exceed them; for the Apostle giueth vs this rule, that we must lay vp for these cha∣ritable vses, according as God prospereth vs; and not whilest we relieue others, bring our selues and those who depend vp∣on vs to want and beggerie. And as we are to moderate our almes with Christian wisdome and discretion, lest we lauish∣ly powre out, in stead of liberall giuing; and by our present pro••u••enesse in wasting the stocke, disable our selues for the time to come; so we are much more carefully to take heed, that we do not withhold from the poore that which our state will well beare, nor giue lesse then our abilitie will presently afford, for feare of wanting our selues in time to come; see∣ing this were but to bewray our diffidence and distrust in Gods bountifull prouidence, yea and after that he hath gi∣uen vs a pawne and pledge of his liberall loue in prouiding for vs sufficient store: from whence we might conclude, that as God hath alreadie furnished vs with necessarie and con∣uenient plentie, so (as the Apostle saith) he is still ••ble to make all grace to abound towards vs, that we alwaies hauing all suffici∣encie in all things, may abound in euery good worke. To say no∣thing of their extreame solly, who vpon a causelesse suspiti∣on, and diffi••ent ••eare, neglect these workes of mercie, see∣ing hereby they certainly depriue themselues of the eternall ioyes of heauen, vpon an vncertaine feare of wanting here∣after those temporary trifles; and without all doubt cast them∣selues into the torments of hell: for as true, as truth it selfe hath spoken it, those who haue not fed the hungrie, giuen drinke to the thirstie, clothod the naked, and lodged the har∣bourlesse,

shall at the day of iudgement heare that fearefull sentence passing on them; Depart from me ye cursed into e••er∣lasting fire prepared for the diuell and his angels; for I was an hungred, and ye gaue me no meate, &c. Euc•• as contrariwise those who haue performed these deeds of charity, shall with infinite comfort haue their Iudge and Sauiour pronounce that ioyfull sentence; Come ye blessed of my father, inherit the kingdome prepared for you, from the foundations of the world, &c.

And therefore if we wil escape this curse, and be partakers of this blessing, let vs not with carnall worldlings take all our delight in possessing abundance; and as it were in bury∣ing our selues vnder an huge heape of this worldly drosse, hiding these lent talents, and not imploying them to the glo∣ry of our master, and good of our fellow seruants; but let vs liberally communicate of our store to those tha•• stand in need. Which that we may do with more cheerefulnesse, let vs further consider that herein we shall approue our selues to be children of our heauenly father, seeing wee resemble him in his bountie and liberality, giuing abundantly according to our abilitie to the reliefe of all that want our helpe; and that we take hereby the best course to rid our selues of car∣king care, and vnquiet feares of losing these things which we so much loue, seeing we haue laid them vp in heauen, where they shall safely bee kept for vs, as it were, o〈…〉〈…〉 o〈…〉〈…〉 gun∣shot of any danger. Let vs call to mind that it is a more hap∣pie thing to giue then to receiue, and that those who are most liberall in bestowing almes, doe hereby obtaine farre greater benefits then they vpon whom they are bestowed; for they giue transitorie trifles, but shall bee recompensed with eternall treasures, as it is written, he hath sparsed abrode, and hath giuen to the poore, his beneuolence remaineth for euer: his horne shall bee exalted with glorie. They bestow single benefits, but they shal haue them returned an hundred fold, and haue euerlasting life to boot. And therefore if we truely loue our money, and be wisely couetous, let vs fall into the practise of this christian vsurie, which will not onely bring vs in for gaine ten in the hundred, but an hundred for ten,

yea an hundred for one; so as we may well say with the sonne of Syrach, that if we bestow our treasures after the commande∣ment of the most high, it shall bring vs more profit th••n our gold. Neither is there any cause why we should suspect our pai∣ment, seeing he who hath promised it, is true and alsufficient, and neuer failed of his word. If therefore men bee willing to commit their seed to the ground in hope of a fruitful haruest, though there be many accidents often happening which fru∣strate their expectation; if they can bee content in hope of a little gaine to trust out their wares and goods to such as they thinke sufficient, though they are often mistaken and decei∣ued of all; how intolerable is their diffidence, who dare not giue credit vnto the Lord, promising them to repay that which they lend him with such infinite increase, but rather let their seed wax mustie in their garners, then they will im∣ploy it in this spirituall husbandrie, and repose more confi∣dence in vnable and deceitfull men, then in the most true and al-sufficient God?

And thus haue I shewed the cares, feares, and manifold mi∣series which accompanie riches in their possession, as also some meanes whereby we may be vnburthened of them. It followeth that I ad briefly a word or two of worldly plea∣sures, which as they are gotten with labour and paine, so they are kept with much trouble and feare. For what care doe they bring to those who set their hearts on them to continue them so, that they may neither be wanting to their appetite, nor their appetite to them? How curiously doe they diet themselues one day, that the day following they may bee more able, and (as it were) better breathed, to runne on in their voluptuous courses? How discontented are they when hauing pleasures they can take no pleasure in them, because they are cloyed, and haue already surfetted of their delights? How are they vexed if they doe not answere their expecta∣tion, nor please their wanton pallet, when as oftentimes there is no want in their pleasures, but because they being glutted with satiety cannot rellish them? How are they turmoiled whilest they feele an inward conflict betweene voluptuous∣nesse, and desire of honour, and stand in feare lest by inioy∣ing

their pleasures, they lose their credit and reputation, when either they are in themselues vnlawfull, or in their vse immoderate? What inward pangs feele they, when their consciences tell them that their voluptuous courses will not agree with religion, and the feare of God, no nor yet with ciuility and common honesty? and what remorse and stings of repentance doe they endure, when the sweetnesse of their pleasures are ouerpast; though they are so bewitched with these pleasing sorceries, that with the drunkard in the Pro∣uerbs, after they haue found themselues sicke, and surfetted of their delights, and euen beaten with the scourges of many miseries, they continue in their voluptuous courses, and with no lesse fondnes then before dote vpon their pleasures? Finally, whereas the temperate man who hath learned to abound and to want, doth securely enioy his delights, as not greatly valuing them, because hee can as well bee without them as with them; contrariwise hee that is voluptuous, ha∣uing set his heart vpon these bewitching vanities, and made an idoll of his pleasures, is in continuall feare of losing that which hee so much loueth; and when hee aboundeth with those things which his heart desireth, his reioicing is not so great in their fruition, as his feares, ielousies, and suspitions, lest in time to come, hee should bee depriued of them. And howsoeuer these carnall pleasures are but base vanities and childish ••oies; yet men setting their hearts vpon them, they become great, not in themselues, but in opinion, which is the chiefe measure of worldly excellencie. Which opinion as it maketh them to inioy them with loue; so it causeth them to keepe them with feare; like little children, which with no lesse care watch ouer their worthlesse trifles, then if they were the most precious iewels, and richest treasures.

But hauing sufficiently shewed the miseries which are in∣cident vnto these worldly things, whilest they are in custody and possession; let vs now in the last place consider, that as they are gotten with labour, and kept with care, so they are lost with sorrow and bitter griefe; for men hauing aduan∣ced them infinitely aboue their worth, both in their iudge∣ment and affection, and made them their Idols, vpon whom

they haue wholly set their hearts; when they are depriued of them they bewaile their losse no lesse; yea in truth much more bitterly, and with far greater passion, then if they had lost all part and interest in God himselfe, his Son Iesus Christ, and all those glorious ioyes in his heauenly kingdome. And hauing reposed in them all their ioy and comfort, their hope and confidence, when with Laban they are robbed of their idols, they lament their losse with more true griefe, and su∣staine this burthen with much more impatiency, then if they were at once spoiled of their wife, children, and all their friends; because they are together with them robbed also of their hearts, which are fast nailed, and inseparablie affixed to them. Neither in this case is the worth of the thing lost to be considered, but the affection and estimation of him that lo∣seth it; for those things which are possessed with immode∣rate loue, are lost with immoderate griefe, although in them∣selues they are vaine and worthles: euen as we see little chil∣dren lamenting with no lesse true sorrow the taking away of their childish and contemptible trifles, then if they were de∣priued of their inheritance. So in like maner, worldy men o∣uerualuing earthly vanities aboue their worth, are more tor∣mented with griefe when they are forced to forgoe them, then for losing the glorious inheritance of the faints, and the eternall ioyes of heauen. Yea their sorrow is so intolerable oftentimes, that to ease their griefe, they murther themselues; as thinking lesse torment in death, yea in hell it selfe, then in liuing to sustaine so great a losse. For the greater they conceited their happinesse in the fruition of their vaine de∣sires, the more miserable they thinke themselues when they are depriued of it; and now they hartily wish that they had neuer enioyed these pleasures, because at the last they are spoiled of them; though in truth with great follie, for they hauing had formerly the fruition of their desires, might, were it not for their owne peeuishnesse, still delight them∣selues with the remembrance of it, and when they are most destitute and forsaken of the things they loued, they are (setting passion and opinion aside) in no worse case, then before they had them: yea sometime men are thus affli∣cted

with bitter sorrow, when as they are depriued but of some small part of these worldly things, though they haue still the greatest share left behind; neither can their great re∣mainder so much delight them, as their little losse grieueth them, as though their ioy and comfort were bound ioyntly to all, and seuerally to euery part of these vanities, so that if a∣ny part be wanting, a forfeiture must presently be made of the whole summe: wherein they may fitly be compared to little children, who though they haue twentie trifles where∣with they play, yet if but one of them be taken away without their consent, do presently fall a crying, and in a moodie dis∣content cast away all the rest, taking no delight in many, vn∣lesse they may still haue all: yea oftentimes it commeth to passe, that though they make but meane account of a thing whilest they haue it, yet they value it when they must forgo it, beginning then onely to loue it, when they lose it, and highly to esteeme it, when they can keepe it no longer. And as their damage indeareth their affection, so answerablie it increaseth their sorrow; and the arguments which they ga∣ther to amplifie the greatnes of their losse, are so many quar∣rels against their owne quietnesse, and so many motiues to augment and aggrauate their impatiencie and griefe. In all which respects worldly men haue much more sorrow for the losse of these earthly vanities, then euer they had comfort in enioying them, and after their false and counterfeit ioyes, sustaine true and piercing griefe: and that which is worst of all, this worldly sorrow hath no comfort attending on it, but as the Apostle telleth vs, it bringeth death, and that not only of bodie, but of soule also, vnlesse they haue grace to be∣bewaile this griefe, and be heartily sorie, that they haue so sorrowed.

And as these things are of vndoubted truth in all other worldly things; so especially in honors, riches and pleasures; for how vncomfortablie doth the ambitious man grieue, and with what impatiencie doth he sustaine his losse, if he be de∣priued of his honors and preferments? how much more bit∣terly and heartily doth he bewaile it, then the death of his first borne or neerest friends? yea how much rather had he die

himselfe, then to liue disgraced, though it be but in the opi∣nion only of his owne consorts? And though he haue many preferments, and much glorie in the world, what comfort doth he take in all the rest, if he be depriued but of one, yea if he come short of his hopes where he thought to obtaine; losing that which he neuer had, but only in conceit? So the couetous man bewaileth his lost riches, as if he had lost him∣selfe; and that not out of passion only, but out of an ill groun∣ded iudgement, which maketh him so to esteeme them, as though all his good and happines consisted in hauing them, and all ill and miserie in their want; and hence it is that in their vsuall phrase of speech they say when wealth is confer∣red on them, that they are made, and when it is taken away that they are vndone, or (as it were) vnmade againe; iudge∣ing, that in hauing, or not hauing riches, their making or marring chiefely consisteth: yea so fast hold doth their im∣moderate loue of this earthly Mammon take of them, that they can more eas••ly part with their soules then part with it, as we may see in the example of the rich man in the Gospell, who when he could learne of our Sauiour no other meanes to be saued, then by parting with all and following him, he went away sorrowfull for the losse of his soule, but yet resol∣ued to keepe his wealth. And such as their loue is whilest they haue it, so such is their griefe when they are forced to leaue it, and that not only when they lose all, but also some small part or portion of it, in regard whereof, he who hath the greatest riches, hath also most plentiful matter of sorrow and griefe; because in such abundance, and so many parti∣culars which are all casuall, some things must of necessitie euery hand while miscarie, the losse wherof so much & often troubleth him, that it were much better for him, that he had neuer had them, then to sustaine such griefe in losing them. Neither can the greatnesse of their estates lessen their sorow when any losse befalleth them: for as one said wittily; An hairie man doth with no lesse paine suffer his haire to be pul∣led off, then he who is almost bald; and a wound bringeth as much griefe to a Giant, as to a Dwarfe; and so in like man∣ner it is all one, whether a couetous man hath much or little,

because his heart adhering, and being as it were fast glued to his wealth, the paine is all alike when it is pulled from him. And this maketh men so impatient to thinke of parting with their riches, that they are readie with ••he Heathen, when they make their will, to make themselues their owne heires, and to bequeath vnto themselues their owne posses∣sions. The like also may bee said of voluptuous pleasures, which howsoeuer they be but childish toyes, and of small worth; yet those who set their hearts vpon them, are vexed with no small sorrow, when they are depriued of them, and howsoeuer they had neuer any good by them in their fruiti∣on, either in respect of soule or bodie; yet being inured to them, they bewaile the losse of their company with bitter griefe: and whereas men remember their crosses, dangers, and troubles, with great comfort and contentment, when they are once past; contrariwise the greater their passed plea∣sure haue been, the more bitter sorrow they bring to their hearts when they thinke vpon them.

And thus haue I shewed not only that all worldly things are mixt with, but also in themselues full of miseries. The con∣sideration whereof, as it should weane our hearts from the immoderate loue of these vanities, which howsoeuer at the first they seeme sweete and pleasant, yet their after-taste is full of bitternesse; and though they be crusted ouer with a thinne rinde of sugred delights, yet that being presently mel∣ted away, as soone as it is rellished, the whole bodie and sub∣stance that remaineth, is no better, or more pleasing to our taste then gall or wormewood: so on the other side it should moue vs highly to esteeme, and chiefely to affect, and seeke Gods spirituall graces in this life, and heauenly glorie in the life to come, seeing the former in themselues are free from miseries, and leaue no after-tang behind them; but how∣soeuer at the first taste they seeme a little bitter to flesh and blood, yet the more wee feed vpon them, the more sweete they will be vnto vs, vntill at last hauing made them the or∣dinarie diet of our soules, they will taste more sweetely and delicately, then the hony or the hony combe, as the Prophet Dauid spake by good experience; and so they will not only

delight vs in themselues, but rellish our mouthes when they are distasted with the bitternesse of worldly miseries. And for the other they are not only in themselues sweet and plea∣sant, but also free from the mixture of all worldly euils, not tainted with the least trouble, nor distasted with the smallest griefe; for then all teares shall be wiped from our eyes, and all matter of mourning ceasing, we shall be replenished with fulnesse of ioy, and be euen rauished with those happie plea∣sures which are at Gods right hand for euermore: which if we would truly seeke, we should surely find, and attaine vn∣to them with farre lesse labour, then we spend in compassing worldly vanities; and hauing obtained them, we shall secure∣ly possesse them without trouble, care or feare; and neuer haue cause to bewaile their losse, because they are eternall, and shall neuer be taken from vs.

Notes

• §. Sect. 1. Of the euils which worldly thing•• bring with them, and first▪ honors and riches.
• Hosea 8. 7.
• Hester. 5. 9. 11.
• Quid mali optes auaro, ni▪ vt vi∣nat diu?
• Apoc••l. 3. 17.
• §. Sect. 2. Of the miseries which accompa∣nie pleasures.
• Prou. 14. 13.
• Nulla sors long•• est, dolor ac vo∣luptas inui∣cem cedunt; breuior volup∣tas. Senec. in Thyeste.
• 2. Sam. 2. 14▪ 26
• Gen. 45. 14. and 47. 29.
• §. Sect. 3. That worldly things are not gotten without great labour.
• ••ignūtur labo∣re, nutriuntur curis, & sepeli∣untur dolor••.
• Eccles. 1. 8. and 3. 9. 10.
• Hab. ••. 1▪ 3.
• §. Sect. 4. That worldly men take their chiefe paines for superflu∣ities.
• 2. Pet. 1. 3.
• Clemens. A∣lex. paedagog. lib. 2. cap. 12.
• §. Sect. 5. Of the miseries incident to the getting, of ho∣nours, riches, and pleasures. Laboris semen, honoris seges.
• Plausus & ac∣clamationis se∣cundae fauor, magna solicitu∣dine & partus est, & expian∣dus. Senec. epist. 59.
• Psal. 39. 6.
• Hieron. lib. 2. aduer••. Iouin. tom. 2.
• §. Sect. 6. That mens paines in get∣ting worldly things is com∣monly accom∣panied with ••inne.
• Mat. 16. 26.
• Esay 5. 18.
• §. Sect. 7. Of the wicked courses which ambitions and couetous men run into, to ob∣taine honors and riches. Pro regne ve∣lim •• patriam, penates, coniu∣gem flammis dare •• imperia pre••••o quolibet constant benè. Senec. in The∣baide.
• Act. 19. 25.
• Prou. 2••. 21.
• Pro. 1. 11. 13. 19.
• Ierem. 5. 27. 28.
• Michah 3. ••. 3. and 6. 10. 11. 12.
• Maior diuiti∣bus cura de pau∣perum spolijs, quam de suis emolumentis est. Iniuriam ve∣strum putatis si quid pauper ha∣beat, quod dig∣num possessione diuitis aestima∣tur, &c. Am∣bros. lib. de Nabuth. cap. 3. Ecclesiasticus 5. 8.
• Gregor. Mo∣ral. lib. 31. cap. 8.
• 1. Tim▪ 6. 10. Bion. Sophista apud Stobaeum.
• Diues est ini∣quus, aut iniqui haeres. Hieron. in Ier. 6.
• 1. Tim. 6. 9. 10.
• Prou. 28. 20. 22.
• Ecclesiasticus 31. 5. Wisd. 15. 12.
• Menander in Colat. apud Stobaeum.
• Vt accedat a••∣ru•• perit fides, vt f••ris ves••ia∣ris, i••tus exspo∣liaris. August. serm. 8. tom. 10.
• Auarus ante∣quam lucretur, seipsum perdit, & antequam a∣liquid capiat, capitur. August.
• Damnum appel∣landum cum mala sama lu∣••rum. Mat. 27. 3.
• Pro. 21. 6.
• Ier. 17. 11.
• 2. Cor. 8. 9.
• §. Sect. 8. That worldly pleasures are seldome procu∣red without sin. Delitiae sunt ia∣nua peccati. Ambros. in Ti∣moth. 1. cap. 5.
• Ciborum auidi∣tas, quòd aua∣ritiae mater sit, & animum quasi quibus∣d••m compedi∣bus degrauatum in terra teneat, quis ignorat? Hieron. lib. 2. contra. Io∣uinian. 1. Pet. 4. 3.
• §. Sect. 9. Of ••he miseries accompanying worldly things in respect of their possession. Chrysost. in 1. Corinth. 14. Homil 35. Eccles. 1. 14. and 2. 11.
• Pro. 15. 6.
• Esa. 57. 20.
• §. Sect. 10. The cares and feares which accompanie ho¦nours in their possession. Magnus est la∣bor, magnae cu∣stodia samae.
• Approbatio vu••∣gi quanto c••c∣riorem quempi∣am sacit, tanto maio••ibus curis, solicitudinc, at{que} periculis vexat: nec enim respi∣rare, qui domi∣natui populi ser∣uil, nec in re ali∣qua ••irmite•• sta∣re potest, &c. Chrysost. in Matth. 12. hom. 41. tom. 2. 366.
• Mat. 27. 28. 29.
• O ambitio a••∣bientium crux, quomodo omni∣bus torquens, omnibus places? Bernard. lib. 3. de Considerat.
• cap. 1. §. Sect. 11. Of the miseries which accompa∣nie riches when they are in pos∣session.
• Origen. in Rom. 5. lib. 4.
• Eccles. 5. 10.
• Prou. 23. 5. Quis mihi vn∣quam crederet si spinas diuitias interpretari vo∣luissem? maximè cum illae p••n∣gant, istae dele∣ctent, &c. Gre∣gor. in Luc. 8. Homil. 16.
• A••arus diuitias quas optauerat metuit, & voto laborat suo. Se∣nec. Consol. ad Polyb. cap. 23. Iob▪ 15. 21.
• Basil. orat. 14. de diuitijs & paupertate.
• Multi def••sso auro incubant, aurum eorum sub terra, & cor eorum sub terra. Ambros. de Iacob. cap. 5. tom. 4. Cyprina. de mortalitate Serm.
• August. S••rm. 26. in Act. 3. tom. 10.
• §. Sect. 12▪ That riches de∣priue their bo∣dies of rest, and their minds of peace which too much loue them. Eccles. 5. 11. Eccles. 31. 1. 2.
• Aurea rumpunt tecta quietem vigiles{que} ••rahi•• purpura noct••s
• O si patean•• pe∣ctora ditum quantos intus sublimuis agit fortuna metus Senec. in Herc. Oet••o.
• Idiota inter Orthodoxogr▪ lib. 1. cap. 32.
• Hab. 2. 6.
• Esa. 5••. ••. 5.
• §. Sect. 13. How we may in the possession of riches be freed from the former miseries.
• 1. Pet. 5. 7.
• Iob 20. 22.
• Luk. 16. 9.
• Chrysost. in Matth. 13. Homil. 48.
• Iames 5. 1. 2. 3. Matth. 25. 30.
• §. Sect. 14. That riches are most surely pre∣serued when they are giuen to the poore.
• Eccles. 11. 1. 2. Prou. 19. 17. Matth. 19. 21. 1. Tim. 6. 19.
• Matth. 6. 19. 20.
• Luke 12. 33.
• 1. Tim. 6. 17. 18.
• 2. Cor. 9. 6.
• Non est multum quod facis, cum facis quod mul∣ti.
• 1. Cor 16. 2.
• 2. Cor. 9.
• Mat. 25. 41. 3••.
• §. Sect. 15. A•• exhortation to almes deeds.
• Act. 20. 35.
• Psal. 112. 9. 2. Cor. 9. 9.
• Mat. 19. 29.
• Eccles. 29. 11.
• §. Sect. 16. Of the miseries which accompa∣nie worldly pleasures in their fruition.
• Pro. 23. 35.
• §. Sect. 17. The miseries which acco••∣p••nie worl••••y things when they are lost.
• Gen. 31.
• Stultus quod perdidit, ta••∣tum amat.
• 2. Cor. 7. 10.
• §. Sect. 18. Of the miseries which are inci∣dent to men for the losse of ho∣nors, riches and pleasures.
• ••••ster 5. 9. 11.
• Matth. 19. 22.
• Bion apud Se∣necam, de tran∣quil. animi. lib. cap. 8.
• Hermocrates apud Stobeu•• de iniust. ••er. 10▪
• §. Sect. 19. The conclusion p••swading all to seeke after God▪ spirituall graces, and hea∣uenly ioyes.