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.

THE SECOND BOOKE: WHEREIN THE CHRISTIAN IS armed against those tentations of the world, which are grounded, on the alluring baits, of Honors, Riches, and Pleasures. (Book 2)

CHAP. I.

Of those tentations generally which are grounded vpon worldly things.

ANd thus much concerning those worldlie* 1.1 tentations, which arise from the persons of wicked worldlings, both in regard of their societie and friendship. Now wee are to proceede vnto those which are grounded vpon worldly things; al which by the Apostle Iohn are referred to three heads, to wit, vo∣luptuousnes, whose obiect are vnlawfull and immoderate pleasures; couetousnes, whose obiect are riches; and ambi∣tion, whose obiect are honours and preferments. All (saith he) that is in the world, as the lust of the flesh (that is, voluptu∣ousnes) the lust of the eyes (that is, couetousnes) and the pride of life, (that is, ambition) is not of the Father, but is of the world. And these are the chiefe things which Satan, and the world vse, as their alluring baites and inueigling snares, wherewith they allure vs vnto sinne, and withdraw our hearts from God, and the loue of spirituall things: these are those bands wherewith they tie our hearts fast vnto the earth; these are the Idols which they set vp in our harts with which world∣lings (forsaking the true God) commit grosse idolatrie, by louing and trusting in them more then vpon Gods power

and promises. Finally, these are the rewards & wages, wher∣with Satan and the world hire men to doe them seruice, and to tire themselues, spend their strength, and consume their life, in the works of darknesse.

Against which tentations it behoues vs to bend all our* 1.2 strength, if we would not be ouercome; and to put on all the spirituall armour prescribed in Gods word, wherby we may be inabled to make resistance. But lest in auoiding one ex∣treame wee runne into another, reiecting the creatures of God, because of our owne corruption, and leauing the law∣full vse, because of the vnlawfull abuse; I will shew what these things are in themselues, and what vnto vs; in what re∣spects they are to be loued, desired, and vsed as good; and in what respects to bee contemned and reiected as euill; how they are to be accounted Gods blessings, & how the worlds baits to allure vs vnto sinne. All which I will shew, first ge∣nerally, & then particularly. For the former we are to know, that all these three, to wit, honours, riches, and pleasures, are in their owne nature good; for they are the good creatures and gifts of God, which were approued by his owne testi∣monie; where it is said, that God saw all that he had made, and* 1.3 loe it was very good. And lest we should thinke that together with man, they also haue lost all their goodnesse through his fall; the Apostle speaking of the creatures, as they are now in their owne nature, saith, that euery creature of God is good, and nothing ought to bee refused, if it bee receiued with thanksgiuing. To this purpose one saith: These things O Lord* 1.4 are thine, and they are good, because thou the chiefe goodnes hast created them; there is nothing of ours in them, but that we sinne in ouermuch louing them, inordinately preferring the creatures before thee who hast created them. Yea they are not only crea∣tures of Gods making, but also blessings which he promiseth vnto those that serue him, as temporall rewards of their loue and obedience. For so the Wise man saith, that the reward of humilitie & the feare of God, is riches, & glorie, and life; where pleasures also are inferred, without which life is no life. Neither hath any but the faithfull any true right vnto these gifts of God, but are meere vsurpers, seeing they do not per∣forme

the condition of Gods donation, in louing, fearing, and seruing him; and to those only belongs the right of in∣heritance, vnto whom the blessing also appertaineth. Final∣ly, the Lord hath bestowed these his gifts vpon his seruants to good vses and ends, namely, that he might be glorified in them, and they furthered and incouraged in the perfor∣mance of all good duties. And therefore needs must these things be good, seeing they are good creatures, gifts and blessings, created and bestowed by our good God, on good and faithfull men, and that to good ends and purposes.

But yet howsoeuer these things are good, yet not abso∣lutely* 1.5 and immutably, seeing they are subiect vnto corrup∣tion, and to be abused by man; in regard whereof the Apo∣stle saith, that the feruent desire of the creature waiteth when the sonnes of God shall be reueiled; because the creature is sub∣iect to vanitie, not of it owne will, but by reason of him who hath subdued it vnder hope; because the creature also shall be deliue∣red from the bondage of corruption, into the glorious libertie of the sonnes of God, &c. And to the same purpose Augustine saith, that these things mutably good, are therefore good, because* 1.6 they are made by the chiefe goodnesse, and therefore mutable, be∣cause they are not made of his owne substance, but of nothing; in regard whereof they are subiect to corruption, and apt to de∣generate, vnlesse they be continually preserued by the same powerfull goodnesse, by which they were at the first crea∣ted. By reason of which mutabilitie they are not good in any high degree of excellencie, but to bee reputed among such good things as are of meanest esteeme, as being of an indifferent and low qualitie and nature, in comparison of spirituall and heauenly things. Neither doe they vnchange∣ably hold this degree of goodnesse which they haue, but as the Chameleon changeth her colour according to the thing vnto which it adioyneth; so they hold their vertue and goodnesse whilest they are in the possession of the good and vertuous; but become euill to the euill, and readie instru∣ments of all manner of sinne and wickednesse, whilest they are vnder the gouernment of the wicked and vngodly. So that in respect of vs these things are neither good nor euill,

but of an indifferent nature, good to those who vse them well, and euill to those that abuse them vnto sin, and accor∣dingly they are bestowed of God indifferently both to the good and euill. To which purpose one saith, that God would* 1.7 haue these temporall things lie out in common betweene the godly and the wicked, because if he should giue them only to the good, the euill would thinke that for their sake the righteous serued God: and if he should giue them only to the euill, those who are weake in goodnes would feare to be conuerted, lest these things should be wanting vnto them, &c. Againe, if these earthly things should be taken away only from the good, the same feare would hinder the weake from turning to God; and if they should be ta∣ken away only from the wicked, it would be thought the only pu∣nishment which euill men shall suffer: whereas therefore he gi∣ueth these things to the good, he doth thereby comfort trauellers and pilgrimes; and whereas be giueth them to the euill, he admo∣nisheth thereby the good, that they desire such things as are not common to the wicked.

Yet neuerthelesse because they are in their owne nature* 1.8 good, and the blessings of God, we must haue no quarrell a∣gainst the things themselues, but onely against their abuse and corruption, neither must we contemne and reiect them, when God hath bestowed them on vs, but rather labour to make a good and holy vse of them to the glorie of God, the good of our brethren, and the furtherance of our owne sal∣uation, and so shall they retaine their owne nature, and be∣come truly good vnto vs; whereas on the other side, by re∣iecting the gifts of God, we shall offer wrong to the giuer, in contemning his benefits, and but bewray a certaine Cyni∣call* 1.9 and Papisticall pride, as we shall afterwards more plain∣ly shew. And therefore (as one saith) these earthly blessings are more profitablie retained with humilitie, then reiected with pride. To which purpose another exhorteth vs to flie the world and worldly things, with our conuersation, and not with our bodie, for they hold not on the diuels part by nature, but by corruption. But excellently doth that wise Seneca write, and fitly for our vse, if we do but change his Philosophie into true Christia∣nitie: Auoid (saith hee) slouenly at tire, a head vntrimmed,

and vncombed, a rough and neglected beard, professed hatred a∣gainst* 1.10 money, lying vpon the ground, and whatsoeuer else, where∣by men labour to attaine vnto their ambitious ends, though they go a contrarie way: euen the name of Philosophy it in self is odious enough, although it be professed with all humanitie and ciuilitie; and how much more if we begin to withdraw our selues from the custome and conuersation of men? Let vs labor to haue all things vnlike worldlings within vs, but let our outward countenance and shew agree with them: let not thy clothes glitter, let them not be sluttish; let vs not affect to haue siluer plate deepely inlayed and imbossed with gold: neither let vs thinke it a signe of fruga∣litie to want gold and siluer: Let vs studie to lead a better life then the common sort, and not a contrarie; otherwise whilest we la∣bour to amend them, we shall driue them away, and turne them from vs: yea it will hereby come to passe, that they will imitate nothing in vs, whilest they feare lest they should imitate all things. Philosophie doth in the very entrance promise the vse of common reason, humanitie and societie, from which this dissimilitude of profession diuideth vs. Let vs take heed lest these things, for which we desire to be admired, do become ridiculous and odious: we pro∣pound vnto our selues to liue according to nature; but this is con∣trarie to nature to torment a mans owne bodie, to hate easily-pro∣cured handsomenesse, to affect beastly nastinesse, and to feed on meats not only course and homely, but sluttish and lothsome. As it sauoureth of luxuriousnesse to desire delicacies, so of folly to auoid the vse of common meates, which may be prouided at easie rates. Philosophie requireth frugalitie, not punishment and torture, &c▪ He is a man absolute and complete that vseth earthen vessels as though they were siluer, and he also which vseth siluer as though it were earth. It is a signe of a weake mind not to be able to en∣dure riches.

Seeing therefore these earthly and worldly things are not* 1.11 to be contemned and reiected, because they are in their own nature good, and the blessings of God; and in respect of vs, good vnto the good who vse them well, and profitable ser∣uants when as they are gouerned and disposed by a wise and vertuous mind; let vs in the next place consider how we may so vse them, as that they may be vnto vs truly good and esti∣mable

blessings receiued from God. And first wee are to know, that if we would haue these earthly things good, we must labour that they may serue a good master, and that we who are owners of them may be truly iustified, sanctified, and the adopted sonnes of God, who in Christ haue recouered that right and dominion ouer the creatures, which we lost in Adam; for if we be not the children of God and heires of his promises, we haue no title to his goods, but intrude vp∣on them by vsurpation: if wee continue vnregenerate and defiled in our sinnes, we shall taint these blessings of God with our corruptions, and turne them into sinne; and if we who gouerne and dispose of them be euill, we shall imploy them to euill seruices, and making them to accomplish our euill ends and purposes, we shall cause them to be vnto vs e∣uill and pernicious. Foolish therefore is their practise, who labour to haue euery thing good about them, and neglect goodnesse in their owne persons, and seeke to excell all o∣thers in all good things which they possesse, themselues re∣maining euill and destitue of all goodnesse, seeing through their corruption they will defile these gifts of God, and of blessings make them to become curses, and notable hinde∣rances of their saluation.

Secondly, although we are to esteeme these earthly be∣nefits* 1.12 as being the gifts of God, yet we must take heed we do not ouerualue them, by preferring them before either Gods spirituall and sanctifying graces, or the eternall ioyes and happines of his kingdome: for looke how much more ex∣excellent the soule is then the bodie, eternall things then those that are temporall, the Creator then the creatures, and so much are we in our iudgements to preferre Gods spiritu∣all graces and heauenly ioyes before these earthly and transi∣torie trifles: neither shall we receiue any hurt by this valua∣tion, for the more lightly we account of these temporall things, and the more highly we prize those which are spiri∣tuall and heauenly, the liker wee are to receiue both from God, and to retaine them when we haue them: as we may see in the example of Salomon, who esteeming wisedome a∣boue all worldly pompe and wealth, had both bestowed vp∣on* 1.13

him by God: wheras if we ouerualue these earthly things; and preferre these trifles before the rich treasures of Gods graces, and our heauenly inheritance and patrimonie in his kingdome, the Lord in mercie will either withhold them from vs, if we be his children, or if we haue them, will dispos∣sesse vs of them for our abuse, vntill we haue learned to make a right vse of them. And therefore those who enioy this world∣ly* 1.14 prosperitie are to be admonished, that when they haue all things according to their hearts desire, they do not neglect to seeke after the chiefe fountaine of all their goodnesse, nor six their minds vp∣on these things when they enioy them, lest they esteeme and loue their pilgrimage in stead of their countrey, and turne the helpes and comforts of their iourney, into hinderances of attaining vn∣to their iourneyes end; and lest they be so delighted with the light of the Moone, as that they neglect the fruition of the Suns brightnes; but esteeming these earthly things, the comforts of their calamitie, and not the rewards of retribution: let them lif•• vp their minds aboue all worldly fauours, lest with all their hearts delight they wholly rest in them: for hee that contemneth not worldly prosperitie, in comparison of that loue which he beareth to a better life, he turneth the fauours of this transitorie life, in∣to the occasion of eternall death. Finally, let them so esteeme and vse these outward things, as that they may not withdraw their mind from the desire of heauenly loue; and that they do not take away the griefe of our pilgrimage, seeing they should onely serue for some small comforts in the place of our banishment, nor cause vs so to reioyce in these transitorie things, as though we had at∣tained vnto happines, seeing as long as we possesse them, we are de∣priued of those ioyes that are eternall.

Thirdly, as we are not in our iudgements to ouerualue thē,* 1.15 so we ought not to set our hearts and affections vpon them; immoderately louing; and ouer eagerly desiring them; but vsing them as though we vsed them not, let vs giue God our hearts, and set our affections and desires vpon spirituall and heauenly things; let vs afford vnto them some reliques of our loue, and so much only as better things leaue; for that which is luke-warme and too cold for God, and those hea∣uenly excellencies is hot enough for these earthly trifles, and

as one saith, Let vs rather tolerate then loue them, because as* 1.16 the worlds aduersitie is manifestly pernicious, so his prosperitie is but false flatterie: and in another place, Loue not (saith he) temporall things, which if they might bee well loued, that man would haue loued them, which the Sonne of God assumed; neither yet feare contumelies, crosses and death, because if they would hurt a man, he would not haue suffered them. But this is to be vnder∣stood comparatiuely in respect of spirituall things, as he ex∣poundeth himselfe elsewhere: God doth not (saith he) forbid thee to loue these things, if thou doe not loue them as thy chiefe happines, but so to allow and commend them, as that thou mayest much more loue thy Creator: for if the bridegroome hauing giuen his spouse a ring, she should more loue it thou the bridegroome himself, should she not euen in the very gift of her husbād shew an adulterous mind, although she should 〈…〉〈…〉••••ue her husbands gift? And in another place, The Apostle willeth vs, not to loue the world: he doth not (saith he) forbid vs to haue it, but to loue it: but thou hast it, possessest it, and louest it▪ and so this loue of earthly things becommeth the birdlime that intangleth thy spirituall wings. Howsoeuer therefore wee may affect these worldly things with some small loue, yet it ought to be as farre short of that intire loue which we beare to God, and his spirituall and heauenly gifts, as these vaine trifles come short of them in worth and excellencie: yea in truth the loue of Gods tempo∣rarie gifts, should serue but as little sparkes to inflame our hearts with the loue of the giuer; and but as steps whereby we may ascend and mount alost vnto that diuine and hea∣uenly* 1.17 loue. For why do we loue these worldly things, but because they are beautifull, and can they be so beautifull as he that made them? Thou admirest these things, because thou seest not his ex∣cellencies, but learne by those things thou admirest, to loue him whom thou doest not see. Question and inquire of the creature, and if it haue it being of it selfe, then rest in it; but if it haue it being from him, it is in no other respect hurtfull to him that lo∣ueth it, but as he preferrth it before him that created it. And therefore purge thy loue, and turne the streame thereof from the filthie sincke and channell of the world, into the garden and Para∣dise of God; and what heate and feruencie it hath to the world,

let it be all bestowed on the Creator of the world. Finally, how∣soeuer wee may vse these earthly blessings when God be∣stoweth them, yet we are to be carefull that we doe not take our chiefe ioy and comfort in them, but rather in the Lord who gaue them, in the fruition of his spirituall graces, and in the assurance of our heauenly kingdome. For God did not giue vs these worldly cottages that wee should ioy in them; and neglect our stately palace; he did not bestow on vs these toyes and trifles that we should rest in them, and contemne our heauenly patrimony; but only he giueth vs these courser meates, to stay our stomacks for a time, till we come to the great supper of the Lambe; and casteth vnto vs, as vnto little children, these pleasing vanities, to keepe vs from cry∣ing and complaining, till we come to age, and are capable of his heauenly excellenci•••• ••and of those glorious gifts of in∣comparable value. And therefore as wee are not alwaies to be children in knowledge, so neither let vs be children in affection, doting vpon these earthly trifles which were only giuen vs for a time to vse, and neglecting in respect of them Gods spirituall graces, and that heauenly happinesse, which is prouided for vs to enioy. For as one faith: There are some thing•• of which we are to haue the fruition▪ some things which we* 1.18 are to vse, and some things which wee are both to enioy and vse. Those things which wee are to enioy, doe make vs blessed; with these things which we are to vse we are helped and relieued, whi∣lest we are trauelling towards this blessednesse, that so we may at∣taine vnto it, and set our hearts vpon it. Now if wee who possesse and vse them, hauing them set before vs, will enioy those things, which wee should onely vse; our course and iourney is thereby staied, and sometimes also wee are put out of our way, or at least hindred •••• our course, or turned back againe, from the obtaining of those things which wee should enioy, being intangled with the loue of these terrestriall vanities. For to enioy a thing, is with all our loue to adhere vnto it, for it owne sake; to vse it, is to referre that which wee vse, to the obtaining of that which wee loue, if at least it be worthie to be beloued: for vnlawfull vse is rather to be tearmed abuse. As therefore if being pilgrimes, which cannot liue happily but in our owne countrie; and being distressed in this

our pilgrimage, and desiring to haue an end of our miseries, wee should resolue to returne into our owne countrie; for which pur∣pose wee should haue need to vse either ships or waggons, that so wee might come to our countrie, which wee were to enioy: but if now the sweetnes and pleasantnes of the iourney, and our riding in the chariot, should so delight vs, that wee should begin to enioy these things, which we ought only to vse, we would not make any haste to end our iourney; and being intangled with this outward sweetnes, our mindes would be alienated from our countrie, whose true and solid delights would make vs happie: so being pilgrimes and exiles from God in this mortall life, if wee will returne in∣to our countrie where wee may bee blessed, wee must only vse this world and not enioy it, that wee may behold the inuisible things of God in our vnderstandings, by those creatures which are visible, that so after the vse of corporall and temporall things, wee may attaine vnto the fruition of those which are spirituall and eter∣nall. To which purpose also he saith elsewhere: I am not ig∣norant* 1.19 that fruite is of fruition, vse of vsing; and that this diffe∣rence is betweene them, that we are said to enioy that thing, which is not referred to another, but delighteth vs for it owne sake; and to vse that thing, which is desired for another: and therefore we are rather to vse temporall things then to enioy them; that so we may obtaine those things which are eternall: and not to be like those peruerse men, who will enioy their gold, and vse their god; because they doe not bestow their money for Gods sake, but only worship God for their monies sake.

And thus are we to vse these earthly things both in respect* 1.20 of our estimation in iudgement, and affection, in louing and desiring them, and accordingly must our practise also be in seeking them: for seeing they are to be basely valued, and coldly loued, in comparison of spirituall & heauenly things; thereof it also followeth, that in respect of these, they are to be slackly followed and sought▪ after in our practise, and those things chiefly, and in the first place to be laboured for, that are of a much more excellent nature, which being in∣ioyed will make vs truly blessed. For as in worldly things, such as are esteemed of great value are sought after in the first place, and those which are of meane worth, are put off

to better leisure; so answerably (these heauenly and spiri∣tuall treasures, much more excelling all worldly things, then the richest diamond in the world, the vilest peeble stone) it were no better then sottish madnesse, if we should not giue vnto them the first place, as in our desires, so in all our labours and endeuours, especially considering, that it will be no hin∣drance at all to the attaining of worldly benefits, if we giue the prioritie to those which are heauenly; both because it is as impossible by our owne care and industrie to adde any thing to our stint, in our earthly estate, as to adde therby one* 1.21 cubit vnto our bodily stature; and also because wee haue a promise from God, whose blessing only maketh our estate prosperous, that if wee will seeke those better things first, these which are worse shall be cast vpon vs, as it were ad∣uantages into the maine bargaine. For so our Sauiour exhor∣teth vs, first to seeke the kingdome of God, and his righteousnes,* 1.22 and all these things shall be ministred vnto vs.

And as wee are not to seeke these earthly benefits in the* 1.23 first place, so neither must we at all seeke them for their own sake, propounding them as the maine end of our labour: for this were to make them our summum bonum, and of infe∣riour and meane goods, to esteeme them chiefe and princi∣pall; but wee must in labouring after them, aime chiefly at the glorifying of God by the vse of them, at the good of the Church, common-wealth, and of our neighbours; and finally at the furthering of our owne saluation. Neither must we euer be at rest, though by our industrie wee haue attai∣ned vnto abundance of these things, vnlesse in the vse of them wee further these ends: nor at all regard these crea∣tures, vnlesse we imploy them so, as that their vse doth giue* 1.24 vnto vs some assurance of the loue of the Creator. For what∣soeuer wee haue without our God, it is not sweete; neither are we to esteeme any thing which he giueth, vnlesse also he giue vs himselfe who giueth all. And as the infant being richly adorned with precious iewels, and costly clothing, doth not at all esteeme them when he is hungrie, but taketh all his delight in sucking the mothers breast: so a Christian man, euen when he aboundeth in all worldly things, taketh

little pleasure in them, in comparison of that wonderfull de∣light,* 1.25 which his hungrie soule taketh in God his heauenly Father.

And if wee thus esteeme, affect and seeke these worldly things in our iudgement, heart and practise, then will it also* 1.26 necessarily follow, that wee will only vse lawfull meanes in the attaining vnto them; contemning and despising them, when as they are offered vnto vs vpon euill & vnlawful con∣ditions, as being the diuels alluring baits, wherwith he inti∣ceth vs to offend God, and to hazard the losse of those spiri∣tuall, heauenly and eternall excellencies for the obtaining of these base, earthly, and momentanie vanities. And then al∣so will we not be much troubled, though we faile of them when we seeke them, or haue them taken from vs when we possesse them: so that in stead of them, the Lord giueth vs his spirituall graces, and assureth vs of his heauenly ioyes; as not thinking it much to want these trifles, when wee are in∣riched with those incomparable treasures, and gifts of farre better value. Neither will we then enuie the flourishing e∣state of wicked worldlings, no more then the heire apparant of a kingdome, enuieth the present possessions of a poore cotager.

And thus haue I shewed the lawfull vse of these worldly* 1.27 blessings, in regard of our esteeming, louing, and seeking af∣ter them. Now we are also to adde something of their law∣full vse, in regard of our possessing and disposing them; lea∣uing the more full handling hereof, till I come to speake of the particulars. And to say nothing of those former points of esteeming and louing them, which are common both to the seeking and possessing of these things, because it is easie for the discreet Reader to apply it also to this purpose; wee are further to know, that if we would haue a lawfull vse of these things, so as they may indeed be blessings of God vnto vs, then must we in the first place sanctifie them vnto our vse by the word of God and prayer; according to the Apostles* 1.28 rule, euery creature of God is good, being sanctified by the word of God and prayer; by the word, as it doth shew and warrant the right vse of it, so as it may be done in faith, and by prayer,

as it is a meanes to deriue Gods blessing vpon it, and to ob∣taine the assistance of his holy spirit, wherby we are inabled to vse it aright, and according to Gods will reuealed vnto vs. Secondly, we must not when we haue these things, sa∣crifice to our owne nets, as the Prophet speaketh; nor ascribe* 1.29 the praise either to our owne merits, or to our industry and labour; for this were to rob God of his roiall prerogatiue, and to take occasion by his gifts to dishonour the giuer; but acknowledging with al humility, that whatsoeuer we haue, we haue receiued it from the Lord of his meere bountie and goodnesse, we must returne vnto him all praise and thanks∣giuing, the which is that tribute & homage which our hea∣uenly King requireth of them, who hold their possessions, by the tenure of his free mercie. And this is one of the conditi∣ons which the Apostle requireth to the making of the crea∣ture good to our vse; Euery creature of God (saith he) is good,* 1.30 if it be receiued with thankesgiuing. Finally, possessing these earthly blessings we are carefully to imploy and vse them, so as that they may serue for furtherances and helpes vnto vs, for the better performing of al Christian duties, that so ther∣by God may be glorified, our neighbours edified, and our owne saluation furthered, and more and more assured vnto vs: and that we vsing our masters talents to the best aduan∣tage, may, being found faithfull in little, be made rulers ouer much, and enter into our masters ioy.* 1.31

CHAP. II.

Of honours, and what cautions and conditions are requi∣red vnto them, that they may be vnto vs good and lawfull.

ANd thus much in generall of the lawfull vse of worldly things. In the next place we are* 1.32 to speake particularly of the right vse of ho∣nours, riches and pleasures. Where first we are to know, that honours are of two sorts, the one lawfull and laudable, the other worldly and wicked.

The former consisteth not onely in the approbation, which God and our owne consciences giue to eur vertuous actions and good parts; but also in the good opinion, and estimati∣on of the, vertuous and religious, ioyned with their free ap∣plause and commendation of those gifts, which God hath bestowed on vs; and of those good workes, and honest ho∣nest and religious actions, which through his grace are per∣formed by vs. The which may be either in priuat Christi∣ans of meane place and calling, or in publicke and eminent persons, ioyned with anthoritie and rule, or other worldly dignities and preferments. The other is the applause and praise of the rude, ignorant, and vnconstant multitude, ioy∣ned with worldly aduancement and preferment, either pro∣cured by subtill diuices and wicked arts, making shadowes and appearances of vertues and good actions, to stand for those which are true and substantian, or immoderately and ambitiously affected for those things in them, or done by them, which in their owne nature are good and commenda∣ble. The former kind of honour is lawfull, and to be desired moderately of all Christians, the other is to bee contemned and despised.

The lawfulnesse of that honour, and of the moderate de∣sire* 1.33 thereof may appeare, first, because it is the gift of God; for it is he that raiseth vp the poore out of the dust, and lifteth vp the beggar out of the dunghill, to set them among princes, and to make them inherit the seate of glory, as Hannah speaketh. And Dauid acknowledgeth, that riches and honours come from God, and that it is his hand that maketh great, & giueth strength* 1.34 to all. And therefore these streames must needs in themselues be pure and good, seeing they flow from God, the fountaine of all goodnesse, vnlesse they be polluted through the diuels malice, and mans corruption. Secondly, these honours are promised bestowed by God vpon his children and seruants, as his blessings, and rewards of their faithfull seruice. So when Isaac blessed Iacob, this was one part thereof, that peo∣ple should be his seruants, and nations bow vnto him; that hee* 1.35 should be Lord ouer his brethren, and his mothers children should honour him. To shew vnto vs, that honour and blessednesse

may well goe together, and that we may rule ouer men, and at the same time be the faithfull seruants of our great Lord and Master. Thus the Lord promiseth the people of Israel, that because they had set vp the Lord to be their God, to walke in* 1.36 his waies, and to keepe his ordinances, therefore he also would set vp them, and make them high aboue all nations which he hath made in praise, and in name, and in glorie; so the Lord saith, that he will honour those that honour him; and that the righte∣ous* 1.37 shall be had in euerlasting remembrance, and that the memo∣riall* 1.38 of the iust shall be blessed. And the Apostle Paul allotteth vnto elders that gouerne well, a double portion of this ho∣nour, as a reward of their faithfull seruice. Neither is it to* 1.39 be esteemed a reward of small value, being compared with* 1.40 other temporarie and worldly benefits, but of great worth and esteeme; for, as one saith, a good name is a second pa∣trimonie; yea, it is to be preferred before lands and worldly wealth: For, as the wise man saith; A good name is to bee* 1.41 chosen aboue great riches, and louing fauour is aboue siluer and gold. With which accordeth the saying of the sonne of Sy∣rach, Haue regard to thy name, for that shall continue with thee, aboue a thousand treasures of gold. And so also it is more to be esteemed then all worldly pleasures, in which respect, the Preacher preferreth a good name before a precious oint∣ment, both because it is much more sweete and comfortable* 1.42 to him that hath it, and those which are about him, and also because this sweet sent and sauour spreadeth it selfe much further, doing them good which are farre distant, and is of much longer continuance, for the smell of the ointment en∣dureth but a while, wheras the odour of a good name lasteth for euer: for as the Psalmist saith, The righteous shall be had in* 1.43 euerlasting remembrance. Finally, it is said of a good oint∣ment, that it doth make the face shine, and the countenance chearefull, but of a good name, that it euen filleth the bones with marrow and fatnesse. Yea, in truth a mans fame and good report is to be preferred before life it selfe; seeing the life of an ingenuous and honest man is as bitter as worme∣wood, when as he hath outliued his reputation: as also be∣cause the best life is but short and momentanie; whereas

the fame of the righteous is perpetuall and euerlasting. And this reason the sonne of Syrach rendreth. A goodlife (saith he) hath the daies numbred; but a good name indureth for* 1.44 euer.

Moreouer, as these honours, fame and good report, are* 1.45 in themselues good, so they serue for good vses, as being no∣table means instituted and ordained of God, both to restrain vs from the committing of sinne, because it impaireth our good name and reputation, and to stirre vs vp to all honest, good and vertuous actions, because they are not onely com∣manded by God, but commended also amongst men. And howsoeuer we may not chiefly aime at our owne honour in our obedience, but at Gods glory, yet subordinately and in an inferiour place, we may somewhat respect it. Seeing the Lord hath naturally ingrafted in vs a loue of our credit, and a desire to haue a good name among the vertuous, that it might, as a bridle, curbe vs in from running on in sinne, and as a spur pricke vs forward in all vertuous actions. So the A∣postle saith; Wilt thou be without feare of the power? doe well; so shalt thou haue praise of the same. And the Apostle Peter af∣firmeth, that gouernours are sent of God, for the punishment of euill doers, and for the praise of them that doe well. And Paul exhorteth vs, that if there be any thing of good report, if there be any vertue, or if there be any praise, we should thinke of these things. Neither is there in truth a greater incouragement on the earth to vertuous and good actions, then the approbati∣on and commendation of those who are godly, wise and iu∣dicious;* 1.46 both because it cheareth the heart, and putteth strength to the bones; as also because being often deceiued through our own selfe-loue, which maketh vs to ouerweene our good parts and actions, and to thinke them excellent which are scarce indifferent, we dare not rest in our owne iudgement when we doe well, because it doth so vsually a∣buse vs, and consequently through our timorousnesse and doubting, we are weakened, and made more faint in doing well; but when generally those who are vertuous and iudi∣cious doe approoue and commend our actions and good parts, then these feares and doubts being remooued, we re∣ceiue

notable incouragement hereby to proceed in our good courses, and vertuous actions.

Lastly, from the examples of those who fearing God, haue* 1.47 bin highly in his fauour, wee may conclude that fame and vertue, honour and religion may well stand together. As of Abraham the father of the faithfull, who was greatly reue∣renced and respected, euen among the Heathen nations; Io∣seph, not onely among the Israelits, but also among the Ae∣gyptians, and so likewise of Moses, Dauid, Iosias, Iehosha∣phat, Ezechias, and the rest of the godly Kings, with many others. And in the new Testament, we haue the examples of Ioseph of Arimathea and Nicodemus, Rulers of the Iewes, the Queene Candaces Eunuch; vnto which if need were, more might be added; as the Prophet Samuel, of whom it is said, that he was in fauour both with the Lord, and also with* 1.48 men. Yea our Sauiour Christ himselfe, vnto whom the holy* 1.49 Ghost giueth the same testimony: from all which wee may conclude, that honour and estimation amongst men, are in themselues lawfull and good, for otherwise the Lord would neuer haue bestowed them vpon his owne deere seruants, neither would they haue retained them. As also that they are not onely good in their own nature, and as they are the gifts and blessings of God, but euen in the vse of the faith∣full, seeing we haue hereof so many presidents.

But howsoeuer honours are good, yet not absolutely and* 1.50 immutably, seeing they are subiect to be abused by mans corruption; and therfore whosoeuer would haue honors tru∣ly good vnto them, so as they may haue comfort in inioying them, they must carefully labour to haue a holy vse of them, and to this purpose to obserue many cautions. As first, they must seeke to haue these honours from those that are trulie honourable, and to be praised of those who are praise wor∣thie; and principally because the Lord is the bestower of all true honours, they must seeke in the first place to be approo∣ued and praised by him. And to this end they must labour to approoue, not onely their outward actions, but also their hearts and secret affections vnto God, setting themselues al∣waies in his presence, and performing all their actions as in

his sight: and so walking before God in integritie and vp∣rightnesse of heart, they shall shew themselues to bee such* 1.51 true Israelites as the Apostle describeth: He is a Iew which is one within, and the circumcision is of the heart, in the Spirit, and* 1.52 not in the letter, whose praise is not of men but of God. And not like those ambitious Iewes, who (as our Sauiour saith of them) loued the praise of men, more then the praise of God: and* 1.53 receiued honor one of another, and did not seeke the honor which commeth of God alone. Now we cannot thus ap∣proue our selues vnto God, vnlesse we approue our thoughts, words and workes vnto our owne consciences: for as the Apostle Iohn telleth vs, If our heart condemne vs, God is grea∣ter* 1.54 then our heart and knoweth all things. And therefore in the next place we must with the Apostle endeauor to haue alwaies a cleare conscience towards God and towards men: that so it may approue and giue a good testimonie vnto vs. For what will it auaile vs to be commended of men, who are our fellow ma∣lefactors, when as God, who is our Iudge, condemneth vs? What will it profit vs to haue them not onely excusing, but commending and extolling vs, when as our own conscience, which is as good as a thousand witnesses, accuseth and gi∣ueth testimonie against vs? whereas on the other side, though mē should defame vs, yet we might with the Apostle reioyce in this, the testimonie of our conscience, that in simplicitie and godly purenesse, and not in fleshly wisedome, but by the grace of* 1.55 God, we haue had our conuersation in the world.

And thus hauing approued our selues vnto God and our* 1.56 owne consciences; we must in the next place labour to be ap∣proued vnto men: for this was also a part of Pauls exercise, to haue a cleare conscience euen before men. Howbeit wee are not thus to labour that we may commend our selues vn∣to all, seeing this is often impossible, in respect of the con∣trarietie of mens iudgements; but next vnto God and our owne consciences, we are to endeauour that we may be ap∣proued and commended of the godly, vertuous, wise and iu∣dicious: for these being indued with the Spirit of God, are best able to discerne the things of God, and most fit and competent Iudges of vertue and goodnesse, themselues be∣ing* 1.57

good and vertuous, and their testimonie also and appro∣bation will bring vnto those that haue it most ioy and com∣fort, because it is substantiall and well grounded. As for the testimonie of the wicked and vngodly, it is not to be desired if we haue it not, nor to be valued and esteemed if we haue it. So Augustine saith, I desire not to be praised of euill liuers, I* 1.58 abhorre and detest it, it is rather a griefe then a pleasure vnto me; but if I should say that I desire not to be praised of those that liue well, I should but dissemble: if I should say I do desire it, I feare lest I should be more greedie of vanitie then of soliditie: what there∣fore should I say? I neither fully will it, nor fully nill it: I doe not fully will it, lest I should be indangered by humane praises; neither do I fully nill it, lest they should be vngratefull to whō I preach. As therefore it is the nature of all men to desire praise, so it is the propertie of those who are truly wise and vertuous, to desire this praise of those that are praise-worthie; because wicked worldlings are readie to applaud and commend men when they doe euill, and keepe them company in their vngodly courses: in respect whereof a man hath iust cause to suspect himselfe, and to examine his actions, when impious men commend them. So the Heathen man hearing that hee was* 1.59 praised by such as he reputed euill, was iealous of himselfe; Haue I (said he) done any euill at vnawares, that such com∣mend me? And the Lacedemonian when as his King was by* 1.60 lewd persons highly commended, was readie to aske; Can a∣ny (saith he) be happie, and not be bitter and distastefull to wicked men? yea our Sauiour Christ himselfe denounceth a woe against those of whom all men speake well, because* 1.61 euill men wil not long be in loue and liking with the actions of the good: For as the wicked man is an abomination to the iust, so he that is vpright in his way, is an abomination to the wicked: and our Sauiour hath told vs, that the disciple is not aboue his* 1.62 master, nor the seruant aboue his Lord, &c. If therefore they haue called the master of the house Beel-zebub, how much more* 1.63 them of his houshold?* 1.64

But is it then vnlawfull to be praised of worldlings? and are their commendations alwaies to be contemned and re∣iected? No assuredly, their good word rather then their e∣uil

is to be desired, and we are as much as in vs lieth, to walke vnblameably before all men, and to be without reproofe. For euen the Apostle himselfe laboured in the declaration of the truth to approue himselfe, to euery mans conscience in the sight* 1.65 of God. And lest any man should limit this indefinit speech to the Church only; he requireth also, that he who is to be cho∣sen to the office of a Bishop, should be well reported of, euen of* 1.66 them which are without, lest he should fall into rebuke, and into the snare of the diuell: because as by our good liues we should edifie our brethren, so also as much as in vs lieth, we should helpe forward the conuersion of them that are not yet cal∣led: whereas then we are required to neglect and contemne the good report of worldlings, it is to be vnderstood respe∣ctiuely, in comparison of the approbation of God, our owne consciences, or the godly, when both cannot stand together: neither must we in our actions mainly aime at their praises; but rather our care must be, to giue vnto them no iust cause of euill report; and then neither to be much troubled if they defame vs, seeing our case is common with our master, nor yet too much affected with their praises, when they do com∣mend vs; but yet if continuing in well-doing and in an vp∣right course, pleasing both to God and good men, we may haue their good word, in respect that they through some common grace receiued, do begin to like some morall ver∣tues in vs, or doe loue our person by reason of some naturall parts which they affect, or in respect of common humanitie, kindred, alliance or some benefit receiued, we are to nourish rather then neglect it, not only for our owne sakes, who na∣turally desire to be well spoken of by all, but for theirs espe∣cially, in that hereby wee may helpe forward their conuer∣sion, and bring them by degrees from the louing of our per∣sons, to the liking and embracing of our religion and con∣uersation.

And so much for the persons from whom honor and good* 1.67 estimation is to be sought: the next thing to be obserued, is, that as we are to seeke it from the good, so also for true ver∣tues and good actions; for honor is the reward wherewith God crowneth vertue, & his good gifts and graces in his ser∣uants,

and therefore those that take it vpon them, being de∣stitute of these, are but vsurpers who intrude vpon other mens right. As for example, those who desire to be honored for their sinnes and vices, for bowsing and drinking, for rio∣ting and wastefull spending, for quarrelling, fighting, reuen∣ging wrongs and such like: which howsoeuer they may make men esteemed and well spoken of among wicked men, like vnto themselues, yet nothing maketh them more base* 1.68 and contemptible in the sight of God, and of all that are good and vertuous. Secondly, men vniustly arrogat this ho∣nor vnto themselues for vanities and things of no worth, nei∣ther doth so rich a reward as true honor belong vnto men for euery friuolous trifle: and thus did they who built the tower of Babel to get them a name. And Absolon hauing no ver∣tues* 1.69 to eternize his memorie, erected a pillar and called it af∣ter his owne name, that hereby his fame might continue to posteritie: and so the Psalmist obserueth, that the wicked imagining that their houses and habitations shall continue for euer, call their lands by their owne names, that so when* 1.70 their liues end their fame may continue. And thus many a∣mong our selues erect goodly houses which they neuer in∣habit, and stately tombes to lay in their rotten bodies, that* 1.71 by these meanes their honor may be preserued, and their fame remaine in after ages. Lastly, they vniustly challenge honors who being destitute of all true good, do put on a vi∣zard of vertue, and make shew of that goodnesse which they neuer so much as loued or desired, not caring at all to be ver∣tuous and religious, but only counterfeit them hypocritical∣ly, that by seeming that they are not, they may obtaine that honor and praise which they haue no hope of hauing, if they appeared in their owne likenesse: wherein what do they else but play the imposters and deceiuers, challenging the pre∣cious and true coine of honor and glorie, for their false and counterfeit wares, worthie in this respect rather to stand vp∣on the pillery, that al men may take notice of their cosenage, and learne by their example to scorne their base shifts, then to be aduanced into the seate of honor. If therfore we would haue true honor, let vs labour to be that wee seeme, and in∣deauour

more to approue our hearts vnto God, then our out∣ward actions vnto men: otherwise our honor being but a shadow of a shadow, vaine in it selfe, and grounded vpon a vaine and false cause, is like but to haue a short raigne; for God abhorring hypocrisie, will in the end pull off the hypo∣crites vizard, and shewing him in his owne naturall defor∣mitie, will expose him to the scorne and contempt of all men. And following the Apostles example, let vs desire to haue praise attend vpon vertue and goodnesse, and not go before it, and build it not on the sandie foundation of false shewes and deceitfull colours, if we meane to haue it of any conti∣nuance, but on truth, honestie, iustice, puritie and the works of loue: Whatsoeuer things (saith hee) are true, whatsoeuer things are honest, whatsoeuer things are iust, whatsoeuer things are pure, whatsoeuer things pertaine to loue, whatsoeuer things* 1.72 are of good report, if there be any vertue, or if there be any praise, thinke on these things.

Finally, as we are to desire honor and praise for that which* 1.73 is honest and praise-worthie, so in respect of the measure they should be moderate, and in some proportion fitted to our vertues and good parts; for as it is impious to desire praise, for that which is euill; so is it vnequall and vniust, to affect great honors for small deserts, and proud ambition, to desire to be preferred before those who farre exceed vs in vertue and goodnes. In which respect we are carefully to take heed of selfe-loue, which makes vs to amplifie our owne good parts, and in comparison of them to extenuate other mens, and causeth vs to looke (as it were) thorow a truncke of a far vnequall bore, turning the small end to our neighbours ver∣tues, which scanteth them to our sight, and maketh them ap∣peare lesse and fewer then they are; and the great end to our owne, whereby our sight is so inlarged that wee see all and more too. But aboue all things let vs take heed, though we be neuer so excellent, that we suffer and admit those praises only which belong vnto men, not daring or presuming to encroach vpon Gods titles and royalties. In which respect Herod offended, when he assumed vnto him the praise due to his Creator; and the Heathen Emperours, whose pride made* 1.74

them forget their mortalitie, and to aspire vnto diuine wor∣ship. And thus (as I take it) doth this flattering age offend, which giues vnto Princes and great personages the highest and most transcendent titles of vertue and goodnes, as most mightie, most excellent, most high, most gracious, most di∣uine and such like. Which howsoeuer they may be excused, that they are not giuen them absolutely, but comparatiuely in respect of other men; or that onely thereby is signified, that they are very excellent in these things: yet herein these phrases and titles thus ascribed, admit of no excuse, in that they leaue none that are higher for God himselfe; and be∣cause men hereby in shew and sound of words match them∣selues with him, which being at least an apparance of euill, Christians ought to auoid. For whereas it may be alleaged,* 1.75 that Princes are said in the Scriptures to bee Gods; to this I answere, that this name is attributed vnto them, not in re∣spect of any thing in their persons, but onely in regard of their office and ministerie; because they stand in the place of God, as his Vicegerents and deputies, and therefore they haue his title, seeing they sustaine his person: in which sense also the Lord saith vnto Moses, that he had made him Pha∣raohs God, that is, his owne deputie and ambassadour vnto him. Neither in this respect is this title giuen onely vnto great Princes, but is common with them vnto any inferiour* 1.76 Magistrates, as appeareth in other places. And therefore this title giuen vnto them in respect of their calling and office, excuseth not those, who giue vnto them Gods peculiar at∣tributes, in respect of their persons; in which regard if any should giue the title of God vnto any mortal man, he should commit horrible blasphemie, and sacrilegious impietie.

But as honour ought not to bee sought vnmeasurably in* 1.77 respect of the quantitie; so neither immoderatly, and ouer greedily in respect of our affection: in regard whereof wee should rather haue it pressed vpon vs, then snatch it with violence; and rather stay till it come voluntarily to attend vpon vertue, then to send for it in post hast; or to compell it by force to performe this dutie: for as it is not to be reiected when it proffereth it seruice, so it is not to be pressed hereun∣to,

lest we make it slauish and base, which in it owne nature is free and generous. To this purpose Augustine aduiseth vs, that we should not wholly accept, nor wholly reiect, all that honour which is offered vnto vs; for he that despiseth all ho∣nour and fame, for his good parts, and for that which he hath well done, seemeth to abase, and not thankfully to acknow∣ledge the gifts of God, which is not agreeable with pietie; and on the other side, he that embraceth all that is offered, doth not a little exceed the bounds of modestie. And as we* 1.78 are not to doe good actions purposely to this end, that wee may haue the praise of men, for then we shall haue the hypo∣crites reward; but for loue of God and goodnesse, and to aduance his glorie: rather affecting to do those things which deserue fame, then the obtaining of fame it selfe; because honour must be the fruite and effect of well-doing, and not the motiue or finall cause; and (as one saith) It is good to be praised, but better to be praise-worthie: So on the other side when we haue done vertuously and to good ends, and haue due commendation attributed vnto vs, wee are not to neg∣lect or despise it; for this were to shew no true humilitie, but contemptuous pride, and disdainfull arrogancie, where∣by men attribute so much to themselues, that they care not what others think of them. Yea seeing honour is the reward wherewith God euen in this life crowneth vertue, it is alto∣gether as vnlawfull to reiect his gift when hee proffereth it vnto vs, as ambitiously to desire it before it is offered. Which moderation if wee would obserue in our affection, it beho∣ueth vs first, to obserue this goldē meane in our iudgements: for as on the one side we are not basely to esteeme of honor and a good name, lest we reiect it, whē it is lawfully offered; so on the other side wee are not to ouerualue it, esteeming it of greater worth and excellencie then Gods spirituall gra∣ces, or the glorie of his kingdome, lest the gaining of this which is but imperfect and of momentanie continuance, weane our hearts from that which is most absolute and eter∣nall.

And if we neither ouerualue it in our iudgements, nor too* 1.79 eagerly pursue it with our affections, then will it also follow,

that we will vse only good meanes for the obtaining of it: for euen common reason will teach vs, not to hazard things which we esteeme of such infinite value, for the obtaining of those which in comparison wee doe but meanely respect. Whereas contrariwise when as wee ouerprise honours and preferments, and too much set our hearts vpon them; it is a strong tentation to moue vs, to the vse of wicked and vn∣lawfull meanes, for the compassing of them, when as those which are lawfull faile; as wee may see in the example of Caine, Abimel••ch, Absalon, Haman and many others. And thus ordinarily men offend who affect their owne praises by others dispraises, and grace themselues by the disgrace of their neighbours, treading vpon the necks of those, who are better then themselues, that they may serue as steps whereby they may rise into the seate of honour. And so likewise they who labour to aduance themselues by Machiauellian poli∣cies, treacherie, falsehood, hypocrisie and deceit; not caring how dishonest the means be, nor how foule the way, so they may at their iourneys and come to the palace of honour, and attaine vnto the glorie of the world. But among many o∣ther, I cannot omit that vsuall course of bribing, so much practised in these daies; whereby men blush not to aspire vnto all preferments, although it were so odious euen to the very Heathens, who had nothing but the light of nature to guide them, that they made lawes against this ambition, condemning him who aspired by gifts to honours and pre∣ferments, in an hundred peeces of gold, and with perpetuall infamie and disgrace. And yet among vs who professe Chri∣stianitie,* 1.80 no way so commonly leadeth to the palace of ho∣nour as this siluer streete. But if we would haue our honours lawfull, so as wee may haue true comfort in enioying them, we must auoid all these wicked courses, and vse onely those meanes which are lawfull and honest for the procuring of them.

Furthermore, if wee would haue our honours good and* 1.81 lawfull vnto vs, we must not in our courses and actions pro∣pound them as our maine and principall ends, but alwaies make them inferiour and subordinate to the glorie of God,

setting that before vs as our chiefe and last end, in all our* 1.82 words and actions, and only desiring our owne fame and re∣putation, as it doth like an humble handmaid attend vpon it. And this end our Sauiour propoundeth, willing vs, to let our lights shine before men, that they seeing our good workes may glorifie our Father which is in heauen: And his holy Apostle chargeth vs, that whether we ••ate or drinke, or whatsoeuer wee doe, that all be referred to the glorie of God. Now this we doe, when as finding our actions tending to the aduancement of Gods glory, we resolutely goe forward in them, although that they tend to our discredit and disgrace among men, not caring who speake euill of vs, so that we be assured that God approueth vs; according to the example of the Apostle, who constantly went forward in his Christian course, by honor and dishonor, euill report and good report. And when as holding on* 1.83 in this way, wee are dishonoured among men, yet shall wee haue no want of honour, seeing the Lord himselfe will be our glory, and lift vp our heads, when as men seeke to tread vs vn∣derfoot, as the Prophet Dauid speaketh. Whereas on the o∣ther* 1.84 side, if we chiefly aime at our owne praise, we shall haue the hypocrites reward; if we affect popularitie, and seeke in the first place to please men, that so we may be had in honour and esteeme, wee shall haue little comfort by it, seeing wee plainely shew hereby, that wee are not the seruants of Iesus Christ; if we loue the praise of men, more then the praise of God; and thus immoderately seeke the praise one of ano∣ther,* 1.85 wee are destitute of true faith, as our Sauiour telleth vs.

Finally, if we would haue our honours good and lawfull,* 1.86 we must not let them, when they are ascribed vnto vs, rest with vs; but returne them wholly vnto the Lord, from whom we haue receiued whatsoeuer is commendable, and praise∣worthie in vs. And as bright shining and golden vessels, do not retaine the beames of the Sunne which they receiue, but returne them backe, and double them by reflection; so ha∣uing from the Sunne of righteousnesse these bright beames of his grace and vertue, not onely to warme our hearts, ••ut also to shine in our words and actions, we are to reflect them

backe againe with all praise due vnto them, seeing from him alone we haue receiued them. For euery good and perfect gift* 1.87 commeth from him; and what haue we that we haue not recei∣ued, from this fountaine of all goodnesse? And as the riuers receiuing their fulnesse from the Ocean, pay their tribute by returning their streames vnto it backe againe, which ho∣mage if they should denie to yeeld, their swelling waters would beare down their own banks, and drowne the coun∣trie: so we receiuing from the infinit ocean of all goodnesse, whatsoeuer fulnesse wee haue of grace and vertue, and the praises which are due vnto them, are by humble acknow∣ledgement and thanksgiuing, to returne vnto him the whole honour of them; which tribute if we refuse to pay, and shew our rebellion against our great Lord, by incroching vpon his right, thinking to grow rich by robbing of him, and kee∣ping all to our owne vse; these gifts thus retained, will make vs but to swell with pride, and breaking downe the bankes of modestie and humilitie, will not onely emptie vs of all grace and goodnesse, but make all our good parts we haue, hurtfull and pernicious vnto all that are about vs. And ther∣fore let vs, when God giueth vs his graces, and the honour due vnto them, crie out with the people of God: Not vnto vs O Lord, not vnto vs, but vnto thy name giue the glorie, for thy* 1.88 louing mercie, and for thy truths sake. Let vs when wee are fruitfull in the workes of pietie and righteousnesse, confesse with the Apostle, that it is not wee, but the grace of God that* 1.89 dwelleth in vs; and when we haue these crownes of honour bestowed on vs for our vertues and good parts; let vs with the foure and twentie Elders, cast them downe at Gods feet, before his throne, acknowledging him alone worthie, of all* 1.90 honour, glory and power, because he is the author and crea∣tor of all goodnesse; and with the blessed Angels and Saints, crie out aloud saying; Praise and glory, and wisdome* 1.91 and thanks, and honour and power, and might, be vnto our God for euermore, Amen. For the fuller our mouthes are of Gods praises, and our hearts of humilitie and thankfulnesse, the more will the Lord inrich vs with his graces, and powre into our minds and soules, the precious oile of vertue and all

goodnes, when the wind of pride and vaineglory is quite expelled.

Lastly, that our honours and good name may be vnto vs* 1.92 truely good and lawfull, we must, when we haue them, im∣ploy them to good vses, and make them serue not onely for the aduancement of Gods glory, of which I haue already spoken, but also to the good and saluation, both of our neighbours and our selues; as namely, wee ought to vse all the loue, authoritie and credit which we haue with them, as cords to pull them backe in the headlong course of sinne, and as allurements to intice them to follow our example, in those vertues and good parts, for which we are so commen∣dable. And for our selues, when wee consider that God by furnishing vs with his gifts and graces, hath made vs not onely esteemable in his owne sight, but also honourable a∣mong men; let this rich reward make vs to yeeld vnto God all thankfulnesse and obedience: let this our credit and re∣putation make vs carefull in auoiding all sinne, whereby our honour will be blemished and impeached; and let this gar∣land of earthly honour serue to incourage vs, more cheare∣fully to run on in our Christian race, that so also we may ob∣tain that precious and heauenlie crown of euerlasting glory.

And thus haue I set downe the cautions which are requi∣red* 1.93 vnto lawfull honours, which being obserued, they are good and warrantable; and therefore to be moderatelie de∣sired if wee haue them not, and duly esteemed if wee haue them. Neither is it to be esteemed true humility, but stupidi∣tie and senslesnesse, not to be affected with the sweet odour of a good name. And howsoeuer ambition, vaine glorie, and worldly and carnall honours, are to bee contemned of all Christians, as we shall afterwards shew, yet these lawfull ho∣nours, fame and reputation, wherein the former conditions are obserued, both in compassing and vsing them, may, yea ought to be desired and esteemed, seeing they tend to Gods glory, the good of our brethren, and the furthering of our owne saluation. For when as we shine gloriously in the eies of men, in the light of a godly life, then is our heauenly Fa∣ther glorified, as our Sauiour telleth vs; both because hee is* 1.94

the author and fountaine of all these graces and good gifts, and our Lord and Master, vnder whose rule and gouernment wee thus profit in vertue and goodnesse: and also because whatsoeuer praise we haue of men, we thankfully returne it vnto him. Euen as contrariwise when as we dishonour our* 1.95 selues by our sins, we also cause the name of the Lord to be blasphemed and euill spoken of by those who are strangers to his grace. And therefore though there were no other reason moouing vs to seeke this honour and good report, yet this were sufficient, that by it our heauenly father is also glorified, though we did not respect our fame, for our owne sakes, yet for Gods sake we must respect it, because our dis∣credit doth also tend to his dishonour.

So also wee are to desire and esteeme this lawfull honour* 1.96 for our neighbours good; first, because performing a dutie inioyned them by God, they are also made partakers of his promises and rewards; for the Lord requireth in the fifth Commandement, that we should honour them who are su∣periour vnto vs in gifts, and that wee should acknowledge and giue due respect to his graces wheresoeuer wee find them; and in the ninth Commandement, that we should be carefull in preseruing the fame and reputation of our neigh∣bours; the Apostle also chargeth vs, that in giuing honour, we striue to goe one before another; and that we should honour all men, loue brotherlie loue, feare God and honour the King. And to his Commandement the Lord hath added the promise of long life, as a type of life euerlasting, and the earthly Cana∣an, as a pledge of our heauenly inheritance, of which it is a most manifest signe that we are heires, when as we loue, re∣uerence and respect the children of God, for those gifts and graces which wee see shining in them; as appeareth in the fifteenth Psalme, where it is made a marke of one that is to inherit Gods Kingdome, to contemne a vile person, or a des∣perate sinner, and to honour them that feare the Lord. And* 1.97 therefore when our neighbours doe thus respect and reue∣rence vs, for our vertues and good parts, we are exceedinglie to reioyce, not onely in respect of God, because his will is done on earth, or our selues, because wee are adorned with

this crowne of vertue; but also in regard of our neighbours, from whom we haue this honour, because they performe that dutie which God requireth of them, and thereby mani∣fest that they shall be partakers of his promises, and heires of euerlasting life.

Secondly, we are to desire this honour and good esteeme* 1.98 for our neighbours sake, that hee may thereby bee edified, when as he not only seeth our good example, but also liketh and approoueth it; for it is a notable degree to the imbra∣cing of goodnesse in a mans selfe, when he beginneth to ho∣nour and reuerence it in another. Besides, there is alwaies with this honour and respect, great authoritie ioyned in the partie who is thus honoured, ouer him who yeeldeth it vn∣to him, which is not forced, but willing and voluntary; and this is very effectuall and powerfull to draw men vnto all good and religious courses, because it procureth audience and respect vnto their words and perswasions; and therfore we ought carefully to maintaine our honour, that so we may also preserue our authoritie, for the good and edification of our brethren, in which respect, the Apostle chargeth Timo∣thie and Titus to preserue their credit from contempt, that so* 1.99 hauing more authoritie with the people, their ministerie might be more effectuall to perswade them to imbrace the truth, and follow good and vertuous courses. Whereas con∣trariwise when a mans credit is impeached, and his good name blemished, hee loseth al authoritie and meanes of do∣ing good: either by perswading to that which God re∣quireth, or indisswading from sinne; seeing no man is wil∣ling to receiue his physick, of whom the fame goeth, that he hath long had the same disease, and cannot cure himselfe.

Lastly, as we are to preserue our good name and credit for* 1.100 the edification of our brethren; so also to preserue them from scandall, lest taking offence at our liues, in regard of the ill rumours they heare of vs, they also grow to dislike our profession and religion. The consideration whereof should mooue all Christians, to an earnest care of preseruing their good name and reputation, not onely by auoiding sinne, but also all appearances of euill; because in this case supposed

euils, rumours and iealousies do as much offend our brethrē, casting downe the weake, grieuing the strong, and hardning those who are not called, as those which are truly and really committed. And thus it appeareth that we ought to haue* 1.101 great care of our fame and reputation, in regard that it is a notable meanes of our neighbours good. To which purpose one saith, that a good life is necessarie vnto vs, and a good name necessary vnto our brethren: and as we must labour to haue a good conscience before God, so also to haue a good report among men for our neighbours sake: and therefore cruell and vncharitable is their conclusion, who affirme that they will approue their actions to God and their owne con∣sciences, and not at all care what men speake or thinke of them, seeing the wounds which they suffer in their reputati∣on, without euer warding them off, do through their names pierce into the consciences of their neighbour, and often∣times wound their soules to the very death, for which Christ Iesus shed his precious blood.

And as we ought to seeke this lawfull honor and good re∣port,* 1.102 in regard of God and our neighbours, so also in respect of our selues: neither is it enough that we haue the shining brightnesse of a good conscience, vnlesse wee haue also the sweet odour of a good name: because by this sweet perfume, not only the standers by are refreshed, but also our owne spi∣rits reuiued, and our hearts cheared, so as we may with more comfort and courage hold on and proceed in our good cour∣ses: for as not only the sight or remembrance of the crowne or prize, but also the applause of the standers by refresheth the spirits, and giueth strength to the limmes of those who run in an earthly race; so also in the running of our spiritu∣all race, not only the remembrance of the crowne of glorie, which they that run shall obtaine, but also the commenda∣tion of the godly and faithfull doth exceedingly reuiue and strengthen vs, to continue cōstant in our course vnto the end. And therfore considering how weake and faint we are, in so much as we are daily readie in our selues to slacken our pace, stand still, or turne back againe; it behoueth vs to desire, and much to esteem this and all other good incouragements and

comforts, whereby we may be strengthened and helped for∣in running this Christian race of righteousnesse.

Againe, we are bound by the Commandements of God,* 1.103 to do all that we lawfully can to obtaine a good name, and to preserue our honor and reputation among men: for wher∣as we are commanded to honor our parents, vnder whom are vnderstood all superiours, whether it be in gouernment and authoritie, or in Gods graces, gifts and vertues; we are also inioyned to haue the like care of our own honor, when there is this superioritie in our selues, because charitie beginneth* 1.104 at home; and our owne loue is the rule of that loue which we owe to others: whereof it is that the Apostle chargeth Timothie that he should not despise Gods gifts bestowed on him. And so also, whereas in the ninth Commandement, God requireth that we should neither hurt, nor yet be wan∣ting to the fame and good report of our neighbours: it is al∣so commanded that we be alike carefull to keepe our fame and reputation, without blemish or impeachment; or else we transgresse the commandement of Almightie God, and wound our owne consciences with sin: for as he is guiltie of the breach of the sixth Cōmandement, who is wanting vn∣to himselfe, in the meanes of preseruing his owne life, and of the seuenth who doth not vse all good means to preserue his owne chastitie; so likewise of the fift and ninth Commande∣ments, who hath not a lawfull & laudable care of preseruing his own honor and reputation. And hereof it is, that because neglect of our fame is a sinne, and sin is Satans snare, where∣with he catcheth & intangleth vs; therfore the Apostle saith, that a Bishop must be well reported of, euen of them which are* 1.105 without, lest he fall into rebuke, and into the snare of the diuell. And thus haue I shewed both what is required to lawful ho∣nour, and the reasons which should moue all to desire and esteeme it, to the end that those reasons which shall hereaf∣ter be brought to perswade to the contempt, and shew the vanitie of worldly and carnal honors, may not make vs neg∣lect the good with the bad, or despise that which God would haue vs to value and desire, for want of due distin∣ction.

CHAP. III.

Of riches, and that they are good in themselues, and indif∣ferent in respect of their vse.

HAuing spoken of honours and of their lawfull* 1.106 vse: in the next place we are to speak of riches, which also are in their owne nature good, as being the creatures of God, whose goodnesse was approued by his owne a 1.107 testimonie: nei∣ther were they only good in the state of innocencie, but euen after the fall, seeing in the Scriptures they are said to be the b 1.108 gifts of God: for so it is said, that God gaue Iob his wealth; and the Lord professeth, that he gaue vnto the Israelites their c 1.109 corne, and wine and oyle, and multiplied their siluer and gold: yea they are not only said to be gifts, but benefits and d 1.110 rewards, which God promiseth to bestow vpon them that serue him, as we may see at large in the booke of Deutero∣nomie; and threatneth it as a punishment of sinne to depriue them of these benefits: and so the Psalmist saith, that riches and treasures shall be in his house that feareth the Lord. And that which is yet more, they are called the e 1.111 blessings of God: so the Wise man saith, that the blessing of the Lord ma∣keth rich, and he doth adde no sorrowes with it: and thus it is said in the Scriptures by a vsuall phrase, that God f 1.112 blessed those who were inriched, and so they waxed rich. And as the Lord bestowed riches as his gifts, benefits and blessings, so he re∣quired that they should be offered vnto him againe in sacri∣fices and oblations, and vouchsafed vnto them this honor, to haue his g 1.113 Tabernacle and Temple made and adorned with them. Finally, the Lord hath bestowed them vpon many of his good seruants, and made them to be vnto them true be∣nefits and blessings, as h 1.114 Abraham the father of the faithful, Isaack, Iacob, Iob and many others, who did not only possesse these gifts of God, but also by the holy vse of them, glori∣fied him, and were the better inabled to all good and Chri∣stian duties.

But howsoeuer these riches are good in their owne nature,* 1.115 and as they proceed from God the fountaine of all goodnes, yet they are not absolutely and immutably good, but subiect to alter their nature according to their owners, and to bee corrupted and abused by mans sinne, who hath them in pos∣session: and therefore howsoeuer they are good, yet in re∣spect of the degree of their goodnes they are but of low and meane nature, and of little worth and excellencie, if they be compared with Gods spirituall graces, or the eternall ioyes* 1.116 of his kingdome. For howsoeuer the Apostle Paul accoun∣ted these creatures of God good and profitable helpes, for the performance of the workes of mercie; yet comparing them with the spirituall riches of Christ and all his benefits, he esteemed them no better then drosse and dung, yea losse in respect of the other. And this may further appeare in that the Lord doth appropriate his spirituall graces as his chiefe iewels vnto his owne children and seruants; whereas he gi∣ueth riches as common gifts both to the good and bad, and more commonly and in greater measure to wicked world∣lings, then to those who truely feare him. And with this argu∣ment one concludeth, that riches are not absolutely good, or* 1.117 of any excellent nature: For (saith he) if gold had been good ab∣solutely, without question Christ would haue giuen it to his Dis∣ciples, vpon whom he bestowed gifts of vnspeakeable value; but he was so farre from giuing it them, that he did prohibite them to haue it: and therefore the Apostle Peter was not onely not asha∣med of his pouertie, but also seemeth to glorie in it, saying, siluer* 1.118 and gold haue I none. So another saith, that riches are giuen by God both to the good and euill, lest they should be thought euill, or a good of any excellent nature. If (saith he) gold and siluer were giuen only to the good, they might rightly be thought to be of some eminent goodnesse: and if they were only wanting to the euill, pouertie might seeme a great punishment. And if they were only wāting to the good, pouerty would seeme blessednes. But* 1.119 now that we may know that gold may lawfully be possessed, the good haue it, and that it may appeare that it is not the cause of their goodnes, the wicked also enioy it, &c. & therefore God hath distri∣buted gold & siluer vnto mē, as being good in their own nature, al∣though

they be no chiefe or great good, but in their meane degree and order, set forth the praise of God the Creator of the world.

Yea so farre are they from any absolute, eminent and per∣fect* 1.120 degree of goodnes, that they are to vs but of an indiffe∣rentnature, good to the good, who vse them well; and euill to the euill, who abuse them vnto sinne, making no man that hath them by their owne vertue and power either the better or the worse, but are good seruants whē a good mind ruleth* 1.121 them, and wicked tyrants ouer an abiect and base master. To this purpose the Son of Syrach saith, that the principall things for the whole vse of mans life, are water, fire, iron, salt, meale, wheat, hony, milke, the blood of the grape, oyle and clothing. And all these things are for good to the godly, but to the sinners they are turned vnto euill. With whom Augustine agreeth, Thou desirest (saith he) to haue gold and siluer, and they are I assure thee good, but not vnlesse they be well vsed; and thou canst not vse them well if thy selfe be euill: and hereby gold and siluer are* 1.122 euill to the euill, and good to the good, not because they doe make them good, but because finding them good, they communicate with them in their goodnes. They are not therefore absolutely good (like Gods spirituall graces) for then they would make vs good, but of a meane and indifferent nature, good in their owne nature, but much corrupted through the fall of Adam.

Neuerthelesse, to those who are raised by Christ and are* 1.123 renued and regenerate by his Spirit, they are truely good, both as they are incouragements to stirre them vp to thanke∣fulnesse and obedience, and meanes and instruments of per∣forming that good to which they are incouragements: and finally, as they are vnto them pledges of Gods loue, and ear∣nest penies of their saluation. For the faithful receiuing these gifts and blessings from God, and hauing nothing to returne vnto God in lieu of al his benefits, do take vp that wholsome cup of thankesgiuing, and do praise the name of the Lord,* 1.124 and labour to expresse their thankfulnes in al holy obedience to his will, being incouraged with these rewards, the which in our estimate iudging according to sense, and too much re∣specting things present, are precious and of great worth: for howsoeuer in truth these earthly things being compared

with Christ and his spirituall and heauenly graces, are as the* 1.125 Apostle reputeth them no better then dung, yet in regard of our weakenesse, and too much loue of these earthly things, we are more incouraged with them to do God seruice then with better gifts, and our minds alreadie inclinable to good∣nesse, being manured with this earthly dung, become more fruitfull in obedience: as the old wilie Serpent cunningly ob∣serued; Doth Iob (saith he) serue God for nought? hast thou not* 1.126 made an hedge about him, and about his house? and about all he hath on euery side? thou hast blessed the worke of his hands, and his substance is increased in the land.

And as they incourage Gods seruants to doe good, so are* 1.127 they vnto them instruments of well doing, and helpes and meanes, whereby they are the better enabled to accomplish their godly and Christian desires. To which purpose one saith, that riches, power and strength hauing in themselues no true felicitie, are the instruments of vertue to those that vse them well, and therefore he is a wretched man that abuseth them; like vnto him who taking into his hand a sword to fight against his enemies, doth turne the point thereof against himselfe for his owne destruction. But especially we are hereby inabled to per∣forme the workes of mercie and of Christian liberalitie, in helping the distressed and relieuing the poore: in which bountie and beneficence wee more resemble our Creator, then in almost any other vertue. And howsoeuer vertue and true godlinesse doth not consist chiefely in the outward fact, neither are any excluded from it through the want of exter∣nall things; for a man is to be esteemed bountifull who hath a bountifull heart, and is esteemed of God a liberall bene∣factor to the poore, who hath a large mind and a readie hand to giue, though it be out of small abilitie, as appeareth by the example of the poore widow casting in her two mites, and in Christs promise of reward to him that should giue but a cup of cold water to any of his disciples: yet herein rich men haue a priuiledge aboue others, in that they haue meanes to ex∣presse and shew their bountie, and to giue a visible testimo∣nie of their inuisible vertue, in actuall relieuing of the poore, whereby they outwardly receiue much good, and the giuers

inwardly much comfort. And thus the Apostle would haue* 1.128 rich men charged aboue others, to doe good, and to be rich in good workes, and readie to distribute and communicate, laying vp store for themselues, a good foundation against the time to come, that they may obtaine eternall life. And our Sauiour Christ wil∣leth* 1.129 them, to make vnto them friends with the riches of iniquity, that when they should want, they might be receiued into euerla∣sting habitations. To this purpose one saith, that gold is repu∣ted* 1.130 good, not because it maketh vs good, but because it enableth vs to do good. Neither is it to be doubted (saith another) but that a wise man hath more matter and larger scope of shew∣ing and laying open his mind in riches then in pouertie: for whereas the chiefe vertue to be shewed in this, is to beare it with patience and not to sinke vnder the burthen; in the rich estate he hath a large field wherin he may shew his tem∣perance, liberalitie, diligence, disposition and magnificence. A wise man wil not despise himselfe, though he be of a dwar∣fish stature, but yet he would rather chuse to be of a manly and tall pitch; he will shew the power of his wisdome in a* 1.131 wearish body, or hauing but one eie, but yet he would rather haue a body strong and perfect, and yet so, as knowing that he hath a stronger thing within him; hee can beare with sicknes, but he wisheth health. For there are some things which although they be but smal in comparison of the chiefe parts, so that they may be taken away without the ruine of the principal good, which notwithstanding adde some thing to the continuall ioy that springeth out of vertue. And thus* 1.132 riches do affect him and make him cheereful, as a prosperous wind doth him ••hat saileth, and as a faire day and a sunnie bancke in the cold of winter. Let therefore no man altoge∣ther reiect riches, because others abuse them vnto sin, seeing the fault is not in riches themselues, but in those who do not know how to vse them: for as they are hinderances to wic∣ked men, so they are furtherances to the good, whereby they are set forward in the course of vertue. Finally, these riches are to those that vse them well, not only good in themselues, but also pledges of Gods loue, and of our eternall inheri∣tance in his kingdome; for they who haue been faithfull in

these small things, shall be made rulers of much; they who haue well vsed these earthly talents, they shall enter into* 1.133 their masters heauenly ioyes, as our Sauiour teacheth vs; and thus were the holy Patriarchs by the possession of earthly riches assured, as by types and pledges, of the eternall trea∣sures in Gods kingdome; by long life, of life euerlasting; by Manna in the wildernesse, of that heauenly food which ne∣uer perisheth; and by the possession of the earthly Canaan, that they should for euer remaine in the spirituall Sion, and heauenly Ierusalem. And therefore Dauid concludeth, that because God had bestowed on him the blessings of this life, he would without question continue vnto him his loue, and make him to dwell with him for euer in his heauenly habi∣tation.* 1.134

And thus it appeareth that riches are the good blessings* 1.135 of God, to those that are good, and haue also a good vse of them. The which point may seeme to neede little proofe, or enforcing in this couetous age, wherein the most men e∣steeme riches their chiefest good, and seeke more earnestly after them, then the glorie of God, or the saluation of their owne soules; but yet because Satan is readie to bring vs from one extreame to another; and as he doth vse all alluring in∣ticements, to cause worldlings to fix their hearts vpon them; so when he hath to deale with a weake Christian, whose af∣fections are weaned from the world, hee contrariwise per∣swadeth him to hate these gifts of God, and vtterly to reiect them, as being in themselues vnlawfull to be possessed. And finally, because there haue been some so farre deluded with these tentations, drawing them to this extreame, that they haue not only condemned the vse of riches, and affected vo∣luntarie pouertie, but also haue perswaded others to doe the like; as among y^e Heathens Crates a Philosopher at Thebes, a man of great riches, who when he went to studie Philoso∣phie at Athens, cast a great treasure of gold into the sea, say∣ing that hee would destroy it, lest it should destroy him; whose practise Hierome approueth, who also being possessed* 1.136 with this conceit, runneth much on this string, abasing ri∣ches, and magnifying pouertie: and in our times diuers or∣ders

among the Papists, as the begging Friars, the Heremits, and Anchorists doe religiously abstaine from the vse of ri∣ches, and professe voluntary pouertie: It shal not therfore be amisse to adde some thing more concerning this point, that those who maintaine this errour may be conuinced, and the weake conscience confirmed in the lawfull vse of these gifts of God.

Let this then bee the position, that Riches are not to bee* 1.137 condemned and reiected, but to bee vsed of them that haue them to the glorie of the giuer, the benefit of Gods Church, and the furthering of the owners in all Christian and honest duties. And this appeareth, because they are the gifts and blessings of God, which cannot bee contemned and cast a∣way, without contempt to his maiestie who bestowed them, vnlesse it be in some cases in which himselfe requireth it. A∣gaine, they are (as I haue shewed) the instruments of doing good, especially of Christian beneficence, and therefore ha∣uing those meanes granted vnto vs by God, we are not con∣temptuously to reiect them, but to vse these talents to the glorie of our great Lord and Master who hath intrusted them to our vse. So our Sauiour Christ doth not bid vs to* 1.138 cast them away, but to make vs friends of them, by liberall bestowing them to charitable vses, that so we may be recei∣ued into euerlasting habitations. And the Apostle Paul doth* 1.139 not condemne the possession of riches, but would haue rich men disswaded from their abuse, and perswaded to a right vse of them. Yea contrariwise the holy Ghost teacheth vs to pray against pouertie, as being in it selfe so farre from a state of perfection, that it is euill, and both a cause and fruite of sinne: so the wise Agur prayeth, Giue me not (saith he) pouer∣tie, lest I bee poore, and steale, and take the name of my God in vaine. And so farre is he from inioyning this wilfull pouer∣tie, that he commandeth vs to labour and take paines in our lawfull callings that we may haue sufficient, not onely to re∣lieue* 1.140 our own wants, but also that we may be able to relieue the necessities of other men.* 1.141

But they obiect, that our Sauiour Christ and his Apostle calleth riches the mammon of iniquitie, thornes, which

choke the good seed of the word, and snares to intangle and* 1.142 drowne vs in perdition. To which I answere, that our Sa∣uiour in calling them so, aimeth not at riches as they are in their owne nature, the gifts and blessings of God, nor as they are possessed and vsed by the faithfull to good purposes; but as they are abused by wicked worldlings vnto sinne, either by their vnlawfull getting of them, or as in their possession they are puffed vp with pride, or trust in them more then in God himselfe; or finally as they commonly abuse them, as their instruments, to accomplish and bring to passe their wicked designes. And to this purpose one saith, that there is neither holines in pouertie, or fault in riches; but as luxuriousnes* 1.143 infameth and discrediteth wealth, so holinesse commendeth po∣uertie. And elsewhere he saith, that riches are very good to* 1.144 them that know how to vse them, but to him that knoweth it not, they doe indeed become euill. He hath distributed and giuen to the poore, (saith the Psalmist) his righteousnesse remaineth for euer. What therefore is better then of thy riches to giue to the poore, by which God becommeth thy debter, in a certaine kinde of godly vsurie. It is not therefore riches themselues, but their sinfull abuse, which Christ condemneth of iniquitie & euill; neither doe they make a man better or worse, but as they are vsed. For as one saith, There are some rich whose wealth doth not lift them vp in pride, but exalt them by the workes of mercie; and there are some who abounding in worldly wealth, doe not seeke after the true riches which are of God; neither yet are in loue with their eternall countrie, because they thinke it suffi∣cient for them to be supported with these temporall things. And therefore it is not wealth that is in fault, but the corrupt affe∣ction. For all things that God created are good; but he that abu∣seth his goods, behaueth himselfe like the glutton, who through greedinesse killeth himselfe with that foode, wherewith his life should be preserued. Poore Lazarus attained vnto euerlasting* 1.145 rest, and the rich Glutton was tormented, but yet it was rich A∣braham which did hold poore Lazarus in his bosome, &c. Again, there are others who are destitute of earthly riches, and yet are puffed vp in pride in their owne conceit: these men wealth doth not lift aloft to make ostentation of their power, and yet the wic∣kednesse

of their disposition doth place them in the number of re∣probate rich men. Whomsoeuer therefore the loue of life eternall doth not humble, the Scripture accounteth him in the number of the wicked rich; because when God shall come to iudgement there will be no difference, whether wee are puffed vp with our goods, or with our dispositions and affections. But being well vsed they cease to be in respect of our vse of this indifferent nature, and* 1.146 become truly good vnto vs. For as the sonne of Syrach saith, Riches are good vnto him that hath no sinne in his conscience, and pouertie is euill in the mouth of the vngodly. And the Hea∣then man could say, that howsoeuer riches are blind if they haue not the eye of prudence to illuminate them, yet they see* 1.147 acutely when they follow wisedome.

Secondly, they obiect that a Christian man is to follow* 1.148 the example of Christs Disciples who forsooke all, and fol∣lowed Christ. I answere, that the Apostles were said to haue left all, first in regard of their estimation, when in compari∣son of Christ and his benefits they lightly esteemed them, and (as the Apostle Paul professeth) reputed them no better then dung. Secondly, in regard of their hearts and affe∣ctions, when as they did not adhere vnto them as before time, but contemned them as base in respect of Gods spiri∣tuall graces, and heauenly treasures. Thirdly, in respect of their disposition, resolution, and readinesse to leaue all, ra∣ther then they would denie Christ and the profession of the Gospell. In which respects our Sauiour likewise requireth that we should forsake, yea hate, our father, mother, wife, and children, yea that wee should denie our selues, and hate our* 1.149 owne liues: not that he would haue vs to doe thus absolute∣ly, for that were to sinne against Gods commandements, but comparatiuely rather then wee should denie Christ and the profession of his Gospell, when both the loue of these earth∣ly things and our loue towards them, will not stand toge∣ther. And in the same sense our Sauiour requireth that wee should forsake our riches: for the Apostles themselues who are said to haue forsaken all, did notwithstanding after this retaine their goods in their possession; howsoeuer in regard of their extraordinarie calling whereby they were tied to

goe out of their Countrie ouer all the world to preach the Gospell, they had not the daily vse and comfort of them. For after that Leuie is said to haue left al, and to haue follow∣ed* 1.150 Christ; in the next words he is also said, to haue made Christ, and many with him, a great feast at his owne house, the which he could not haue done, if he had forsaken all, in* 1.151 respect of right and possession, but onely in the former re∣spects. And Peter also who saith, that he had forsaken all, retained still his house at Capernaum, with other necessaries and prouision, as were fit to giue vnto Christ intertainment. And so likewise, he had his nets and boates, and other neces∣saries for his fishing, euen after the resurrection of Christ, as Iohn recordeth. And therefore of necessitie, their leauing and forsaking of all, must be vnderstood, not absolutely and actually, but comparatiuely in respect of their estimation, af∣fection and resolution of putting it in practise, when as they should be called thereunto of God. In which regard, we al∣so are bound to forsake all, not only in disposition but in act; first, in case of Christian apologie and profession of Gods true religion, when we are by persecutors put to our choice, either to leaue our riches, or to leaue Christ and his truth.* 1.152 In which respect also wee are to leaue our liues, as our Sauiour himselfe in many places requireth. Secondly, when it concerneth the generall good of the Church; for the com∣mon and publicke good is to be preferred before our owne priuate and particular. And lastly, when as in time of grie∣uous persecution, the necessitie of many of our brethren is great, and cannot be supplied by any other meanes, then by selling away of our possessions, that the money may bee im∣ploied to the common vse, as was the case of the primitiue* 1.153 Church in the Apostles times.

Fourthly, they obiect the saying of our Sauiour Christ to* 1.154 the young man: If thou wilt be perfect, goe sell that thou hast, and giue it to the poore, &c. I answer, that this was but a par∣ticular triall which our Sauiour tooke of this young iusticia∣rie, who bragged that hee had obserued and kept the whole law of God; whereby our Sauiour shewed him how farre he was off from that perfection of righteousnes which God

therein requireth, in that he had not profited thus farre, as to preferre God in his loue and affection before his riches, but would rather leaue Christ, then leaue them, if he must needs forsake one of both. That so being admonished of his owne imperfections and wants, he might flee out of himselfe, and abandoning his owne righteousnesse, he might rest himselfe wholly vpon Christ and his righteousnesse, for his iustificati∣on & saluation. Finally, they obiect the saying of our Sauior, that it is easier for a camel to goe through the eie of an nee∣dle,* 1.155 then for a rich man to be saued. But the answere is easie; for our Sauiour speaketh not of the possession of riches, but of their abuse, when as rich men trust more in them, then in God. For so he expoundeth himselfe vnto his disciples; Chil∣dren, how hard is it for them that trust in riches, to enter into* 1.156 the Kingdome of God?

CHAP. IIII.

Of the manifold cautions and conditions which are requi∣red to the right and lawfull vse of riches.

ANd thus haue I shewed that riches in them∣selues* 1.157 are not to bee reiected and contem∣ned, as being the gifts and blessings of God, which being well vsed, may be helpes and furtherances vnto the performance of ma∣ny Christian duties. In the next place we are to consider of those manifold cautions and conditions which are required vnto this lawfull vse, whereby they are made truly good vn∣to vs; and these are of three sorts: for either they respect the acquisition and getting of riches, or their possession, or final∣ly their administration, bestowing, and imploiment. And first, in respect of their acquisition and getting, it is required that it bee christian, iust and honest. In which regard wee must not who professe by our religion, that wee haue better hopes, giue our selues vp wholly to the scraping and raking of wealth together, suffering our thoughts, our words and

actions to be altogether spent about this subiect, as being the maine end at which we aime. But considering that they are not good absolutely, nor in any high degree of excellen∣cie and perfection, but of a meane and indifferent nature; we must giue them their due place, and neither in our iudge∣ment esteeme them, nor in our affection loue them, nor in our practise seeke them aboue their deserts, or before Gods spirituall graces and heauenly excellencies. But as wee are* 1.158 in our iudgements, when they come in comparison with these, to despise and contemne them, and in our affections to loath them, esteeming them no better then drosse and dung, in respect of Christ and his benefits; so neither are we in our acquisition and seeking of them, to giue vnto them the first place, but according as our Sauiour commandeth, wee must first seeke the Kingdome of God and his righteousnesse, and then* 1.159 without any great care of our owne, God will also minister these things vnto vs. And if this bee not obserued, riches which are in their owne nature good, doe degenerate and become euill: for as a slaue is of good vse whilest he keepeth his owne place, and imploieth himselfe about his owne bu∣sinesse, but becommeth intollerable, when hee presumeth to seate himselfe aboue the King, and taketh vpon him to rule the Commonwealth: and as the seruant is to be well estee∣med of his master, whilest in all humilitie he doth his dutie, but becommeth odious, when he takes vpon him, not onelie to rule him and the whole house, but as a riuall wooeth his mistresse, and withdraweth her heart and affection from her husband; so riches are good, whilest they hold the inferior places of slaues and vnderlings, and be at the owners com∣mand, to performe all good duties: but when they presume to seate themselues in the roiall throne of God, the heart of man, which hee hath appropriated to his owne vse, if they take vpon them to rule their owners, and to make them to become their drudges: if being in comparison, of a base and contemptible condition, they exait themselues in our estima∣tion aboue heauen and heauenly things; and begin to wooe our hearts from God, and our husband Iesus Christ; then they degenerating from their owne nature and condition

are to be despised, and with iust contempt, to bee trodden and stamped vnder foot.

Secondly, in gathering of riches wee must vse moderati∣on,* 1.160 both in regard of our affections, and also in respect of the quantity of the riches themselues. In respect of our affection in seeking, wee must first auoid that purposed resolution of worldly men, of becomming rich. For vpon this will follow a desire of vsing vnlawfull meanes, when as lawfull are wan∣ting; and so whilest we get wealth, wee shall lose our soules, and lie open to all Satans snares of tentations, when they are couered with the alluring bait of profit. And this the Apostle plainely affirmeth: They (saith he) that will be rich, fall into ten∣tations* 1.161 and snares, and into many foolish and noisome lusts, which drowne men in perdition and destruction. For the desire of money, is the roote of all euill, which while some lusted after, they erred from the faith, and pearced themselues thorow with many sor∣rowes. There must therfore be in our wil & desire, a Christian moderation and indifferencie, whereby we wish to attaine vnto riches, if God grant lawfull meanes, and can be content to be without them, if these honest and iust meanes be wan∣ting. Secondly, as our desires must be moderate, so also our hast in compassing them, being content to stay our time, and to waite the Lords leisure, till hee blesseth our labours with fruitfull increase; for otherwise, if as soone as Satan hath set out a bootie, we presently goe a forraging, and runne vpon it without feare of any danger, we shal suddenly fall into his ambushments, and by ouer hastie pursuit of our pray, make our soules a pray to this destroying enemie. And of this the Wise man forewarneth vs, that wee may auoid these strata∣gems of the diuell: He that (saith he) maketh hast to bee rich shall not be innocent. And a little after: A man with a wicked* 1.162 eie hasteth to riches, and knoweth not that pouertie shall come vp∣on hin. And in another place: An heritage hastily gotten at* 1.163 the beginning, the ena thereof shall not be blessed. Of this hast therefore let vs take heed, and before we sease vpon riches, let vs consider well of the meanes whereby they are to bee compassed, and seriously view them before wee swallow them, lest Satan hath hid a hooke vnder this baite; and see∣ing

riches are thornes let vs not suddenly catch hold of them, lest they wound our hands, but take hold of them daintilie, and with great warinesse. Thirdly, wee must seeke* 1.164 them with quiet and contented minds, and rest satisfied with that proportion which God alotteth vnto vs; and not seeke after them, with an vnsatiable appetite, which the more it hath, the more it coueteth, like those who are sicke of the dropsie, who the more they drinke, the more they thirst; or like the horseleaches, the graue and hell, of which Salomon speaketh, which crie, giue, giue, and are neuer satisfied. But of this I shall speake more afterwards. Lastly, we must affect the attaining of riches onely by such meanes as are lawfull, and warranted in the booke of God; that is, we must seeke them in a lawfull calling, and by honest courses, not at all coueting them, when as we cannot thus attaine vnto them. In the former respect it is required, that we liue in a lawfull calling, and therein that we get our riches, and not by play∣ing, gaming, and such like courses, condemned by the lawes of God and men. Neither must we labour after wealth, by incroaching vpon other mens callings; for it is not lawfull for a minister to inrich himselfe by following the calling of priuate men, no more then it is lawfull for them, to inrich themselues by taking vpon them the calling of a minister. But euery man ought to abide in that vocation wherunto he is called of God, as the Apostle requireth. And for the other,* 1.165 we ought in this lawfull calling, to vse onely lawfull meanes to attaine vnto wealth, expecting and waiting for Gods blessing vpon them, and not after the fashion of the world, vse those which are wicked and vnlawful, when those which are lawfull faile. As for example, wee must auoid violence, wrong, oppression, extorsion, crueltie, as also all manner of fraude, deceit, and craftie courses, whereby wee circumuent and endamage others, to inrich our selues. For as the sonne of Syrach saith, Riches are good to him that hath no sinne in his* 1.166 conscience, and the rich man is blessed which is found without blemish. Whereas contrariwise, those who seeke to compasse riches by euill courses, what doe they els but flee from God, and seeke to haue their desires satisfied by the diuell? What

do they but by gaining a little earthly pelfe, hazard their own saluation, & what wil it profit them to gaine the whole world and to lose their owne soules? as our Sauiour Christ speaketh. To* 1.167 this purpose the Heathen Philosopher speaketh excellently: A wise man (saith he) may haue great riches, being not wrong∣fully* 1.168 taken from any, neither defiled with strange blood, gotten without iniurie, without any dishonest courses; of which there is as honest a passage and egresse, as they had an entrance, at which none groneth and repineth but the enuious and malicious: let them be sifted and examined as much as you will, and they will proue honest. In which when as there are many things, which all could desire to be their owne, there is nothing which any man can say it is his owne: such an one will not reiect the benignitie of pro∣uidence, and will neither glorie nor blush in his patrimonie gotten by honest meanes, &c. And as a wise man will not admit a peny ill gotten to come within his doores; so he will not refuse and cast out great riches, the gift of prouidence & the fruit of vertue. For why should he enuie them a places let them come and spare not, let them take vp a lodging with him: he will neither boast of them, nor hide them; for that were a signe of a mind ignorant how to vse them, this of a mind base and fearefull, as though he hugged in his bosome a thing of great price. He will not (I say) cast them out of doores. For then what should he say, are you vnprofitable? or doe not I know how to vse you? but as though he could go a iorney on foot▪ yet he had rather go in his coach; so if he can lawfully be rich, he will, and will haue wealth in his custodie, but as a thing which is light and readie to flie away: neither will he suffer it to be trou∣blesome either to any other or himselfe, but he will bestow it, ei∣ther to the good, or to those whom he is in hope to make good.

And thus much concerning the moderation of our affe∣ctions* 1.169 in seeking riches: in the next place we are to consider of the quantitie of our riches which is to be desired and sought after: in which regard riches are either necessary, suf∣ficient and plentifull, or abundant and superfluous. The ne∣cessitie of riches either respecteth a mans nature or his state: the necessitie of nature is, that a man haue things necessarie to sustaine and preserue nature, as food, apparell, lodging and such like, with which a man must rest contented if he

haue no more: according to the Apostles rule, If wee haue food and rayment let vs therewith be content. And these neces∣saries* 1.170 euery man is bound to desire and seeke after, both that* 1.171 nothing be lacking vnto him for the preseruation of his life, and also that he be not chargeable vnto others. The necessi∣tie of state, place or calling, either respecteth himselfe or o∣thers. Vnto the former is required that a man haue not only things fit to sustaine nature, but to maintaine him according to his place and calling; in which a greater or lesse proporti∣on is necessarie, according to the dignitie or meanenesse of a mans qualitie or condition. And thus a noble man hath need of a large allowance to maintaine him according to his nobilitie, and a King more, to maintaine his royaltie: and thus besides necessaries belonging to nature, scholars & stu∣dents haue need of bookes, and artizans of tooles. In respect also of others, riches are necessarie either to maintaine those which are committed to a mans charge, or others who are not vnder his gouernement: for the former, the father is bound to maintaine, not only himselfe, but also his children, the master his familie, the Magistrate his officers; of which a man ought to haue as great a care to prouide them necessa∣ries according to their seuerall conditions as himselfe; and therefore is bound in conscience to desire and seeke after the meanes, whereby he may be enabled hereunto. For as the A∣postle saith, If there be any that prouideth not for his owne, and* 1.172 namely for them of his houshold, he denieth the faith, and is worse then an Infidell. And this care was in Iacob, where he saith to Laban, When shall I trauaile for mine owne house also? and in the* 1.173 good huswife described in the Prouerbs, who was diligent to prouide necessaries not only for her husband and children,* 1.174 but also for all the rest of her family: yea this care was in our Sauiour Christ himselfe, who had a purse to keepe the mo∣ney which was fit for the common store, both for himselfe, his disciples, and the poore; which as one obserueth, was not a peny-pouch, but a bag so bigge that it needed a bearer. And this prouision of necessaries ought not onely to be for* 1.175 the time present, but also for the time to come: for the lear∣ning of which lesson the sluggard is sent to the Pismire to

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to learne prouidence, seeing shee in the summer prouideth* 1.176 food for winter; which who taketh out and practiseth, is called the sonne of wisdome. Neither ought a man thus to pro∣uide for his charge, that they may haue comfortable mainte∣nance whilest he liueth, but also that they may haue a com∣petencie for their reliefe after he is dead: and thus a good master prouideth for his faithfull seruants, who haue spent their chiefe strength in his seruice, but especially parents for their children: for so the Apostle saith, that children are not bound to lay vp for their fathers, but the fathers for the children.* 1.177 And Salomon saith, that the good man shall giue inheritance to his childrens children. In respect also of others who are not vnder our charge riches are necessary, and that both for pub∣like and priuate vses: publike, as when we contribute to all good vses, which either respect the Church or the Common∣wealth: to which purposes we are to extend our helping hand, not only out of our superfluities, but out of our neces∣sities, pinching both backe and belly to performe these pub∣like seruices: priuate, as when out of that portion which God hath allotted vs, we be readie according to our abilitie to relieue the poore who stand in need of our helpe.

The second degree or measure of riches, is to haue not on∣ly* 1.178 things necessarie, but also to haue some sufficiencie and reasonable plentie of them; so as a man may haue not onely wherewith to hold life and soule together, and to prouide in some poore and slender manner for his charge and familie, but also such store, as that together with them that depend vpon him, he may liue comfortablie and cheerefully in his* 1.179 vocation. And not only so, but also may be inabled thereby, to be liberally helpefull and beneficiall vnto others, and to aduance their good, whether it be priuate or publike. Pri∣uate, as by plentifull relieuing the poore, and doing the workes of mercie with a bountifull hand. Publike, when as we haue riches which we imploy for the good of the church, in maintaining the Ministerie, and setting forward all means of Gods seruice; and for the good of the common wealth, when as we haue wherewith to pay tribute, scot and lot, and to performe such publike seruices as tend to the common

good. And in this degree also riches may lawfully be desired and sought: first, because the holy Ghost doth account this plentifull estate in it selfe more happie, then that of want, whereas it is said by Christ himselfe; that it is a blessed thing* 1.180 to giue, rather then to receiue: and whereas God promiseth it as a blessing to his people, that they should lend vnto ma∣ny, but not borrow of any. Secondly, because we are taught by the example of Agur to pray for this sufficiencie and con∣uenient* 1.181 plentie. And lastly, because God requireth of vs that we be ready to performe those good duties both publike and priuate vnto others: as namely, that we must not only drinke of the water of our owne cesterne our selues, but also must let* 1.182 our fountaines flow forth, and our riuers of waters must run into the streets; and not only labour to sustaine our selues and fa∣milie, but also that we may giue vnto him that needeth. Vnto* 1.183 which we might adde all those commandements inioyning, and exhortations incouraging vs to giue vnto the poore, and to do the workes of mercie to those who need our helpe; as also to giue tribute to the Prince, and maintenance to those who labour in the worke of the ministery: all which mani∣festly proue the lawfulnes of desiring and seeking this suffici∣encie of riches and conuenient plenty, so it be with modera∣tion and with obseruance of the former cautions; for where any duty is commanded, there also the meanes whereby we are inabled to performe it, are inioyned so farre forth as we can compasse them by lawful meanes. Vnto which we might also adde, that the Lord in his infinite bounty and goodnes, hath not only created such plentifull store of these his crea∣tures, as are sufficient for necessitie, but also for honest com∣fort* 1.184 and delight, and hath in many places promised this store and plentie to those that feare and serue him.

The third degree of riches is abundance and superfluitie,* 1.185 whē a man hath more thē is fit for his place & calling, or thē he can or wil imploy to any good vses. Now the questiō here is, whether it be lawful for a Christian man to desire & seeke after this abundance and superfluitie? For answering wherof we are to know, that this desire and seeking of abundance is to be condemned as vnlawful, not simplie and absolutely in it

selfe; for if we could desire and seeke abundance of riches,* 1.186 which are in themselues good, by good and lawfull meanes in a moderate manner, in respect of our affection, and vnto good ends, namely, that according to our proportion of ri∣ches we might abundantly glorifie God, and disperse that which we thus gather vnto the poore, and were made there∣by more thankfull vnto God, according to the measure of his gifts, and more humble because we are more indebted vnto him, I do not s••e how this desire should be vnlawfull; for if we may lawfully vse this abundance when God be∣stoweth it, it cannot be that it is simplie and absolutely vn∣lawful to desire that which we may lawfully vse. But yet this desire of abundance by accident and by reason of our corrup∣tion, is euill and vnlawfull; because they who desire abun∣dance doe immoderatly desire it, and oftentimes vse euill meanes in seeking to compasse it. Secondly, because in re∣spect of our corruption wee cannot propound purely those ends of doing good, but desire and seeke it for selfe-loue, and for our owne vse. Thirdly, because we desire more then we can, or will imploy to good vses, neither is the fault in the quantitie of our riches, but in our inordinate desires, and vniust detention of them from good vses: for if we had such an euer springing fountaine of wealth that could neuer be drawne drie, there were no hurt in it, if wee would retaine thereof onely so much as might suffice vs, and serue for our owne necessarie and lawfull vse, letting all our superfluitie run abroad the countrie for the reliefe of others, and for the refreshing of such poore afflicted soules as are dried vp with griefe and pouertie. For so although we should haue alwaies abundance, yet should we neuer haue superfluitie, because we haue no more then we well vse. Fourthly, because desiring and seeking abundance, we do accordingly take paines in vsing the meanes, whereby we may attaine vnto our desires; and consequently our thoughts and labors being of no large extent, are wholly taken vp in these earthly imployments, so as in the meane time we neither desire nor seek as we ought things of far greater excellēcie, as Gods spiritual graces, and the eternall ioyes of his kingdome. And lastly, in respect of

our corruption this abundance of riches and wealth is the foundation and ground of many dangerous tentations; whereby Satan choketh in vs the seed of Gods word, wea∣neth vs from the loue of heauen and heauenly things, puf∣feth vs vp with pride, and maketh vs forgetfull of God, and of all duties which we owe vnto him. So that like as our bo∣di••s, whē they excessiuely abound with any humour, though it be neuer so good in it selfe, they are thereby cast into de∣sperate diseases, if it bee not purged and abated; so it fareth with vs in respect of our states, for when they abound with superfluitie of these good things which are earthly and tem∣porall, and are not abated by imploying them to good vses, they make our soules dangerously sick in sinne, and betray them to bee ouercome by the tentations of the diuell. And therefore as the discreet Merchant, though his wares be ne∣uer so good, fitteth his burthen to his ship, not ouerloading it with more then it can well carrie, for feare lest all should sinke; and if a storme happen, is readie to lighten his ship, by casting out a part of this also, that so the residue with himselfe may escape the danger; so wee are to vse the like wisedome, and not ouerburthen our mindes and soules, with a greater loade of these earthly things, then they can well beare, but allow only vnto them a fit and competent propor∣tion; and if Satan taking aduantage of our plentie, doe in∣danger vs with the stormes of his tentations, we are to ease our selues by giuing part of that, which otherwise we might well vse, to the poore, to preserue our soules from suffering shipwrack, and so shall we not only saue the rest for our own* 1.187 vse, but casting our wares vpon the face of these waters, we shall after many daies finde them, with no small aduantage.

And thus haue I shewed that howsoeuer abundance is* 1.188 good in it selfe, yet in many respects the desire thereof is hurtfull vnto vs. The which may further appeare by these reasons. First, because riches are not absolutely good, but in respect of the end, or vse, for which they are desired and pos∣sessed, according to which end they are to be measured and proportioned; for those things which are good in respect of their end, are to be measured according to this end. As for

example, the end of our desiring riches is, that by their vse, wee may glorifie God, haue sufficient maintenance for our selues, and be able to relieue others, and consequently our desires are only so farre lawfull as they are measured and fit∣ted to these ends; for in all those things whose goodnesse consisteth in a due measure and proportion, either the in∣crease or diminution of this measure must needes be euill. And therefore to desire more riches then wee either can or will vse to Gods glorie, for our owne maintenance, or the reliefe of others, must needs be euill and vnlawfull, because our desires exceed the measure of those ends, for which only riches are good.

Secondly, this desire of abundance, not thus to vse it, but* 1.189 to hold it in our own possession, and to make our selues rich, is a notable signe of diffidence and distrust in Gods promi∣ses and prouidence, which maketh men think that they haue neuer sufficient for their maintenance, and for the preuen∣ting of all casualties and dangers of losse, which may befall them, although they haue alreadie one foote in the graue. Thirdly, abundance immoderately affected and accordingly obtained and possessed, is a notable meanes to puffe men vp with pride, to make them to forget God, to insult ouer their brethren▪ as wee may see in many euen in our daies, who ha∣uing nothing in themselues worth regard, but being mise∣rably poore in all vertue, wisedome, and goodnesse, are yet exceeding proud of their riches, and insult ouer all who are inferiour vnto them in wealth, though they bee neuer so much superiour in all graces and good parts. And this was the cause why the Lord did forbid euen Kings themselues to* 1.190 gather much siluer and gold, lest their hearts being puffed vp with pride, they should be turned away from God. Now if Kings whose royaltie is so great, and whose imployments so manifold, both for maintenance of their estate, and for de∣fence of themselues and their countrie, might not seeke ex∣cessiue riches, and superfluous abundance; how much more vnlawfull is it in subiects and inferiour persons, who haue no such vse of it?

Fourthly, that which wee may not pray for, that wee may* 1.191

not desire and seeke, but wee may not pray for this abun∣dance, hauing no promise of it in the Scriptures, whereupon we may ground our faith. Yea rather wee are taught to pray against it, according to the example of wise Agur; Giue me not riches, lest I be full and denie thee, and say, who is the Lord: and our Sauiour Christ hath taught vs to pray, not for abun∣dance and superfluitie, but for our daily bread, that is, such necessaries and conuenient store, as may comfortably su∣staine our liues; and also that we should not be led into ten∣tation: now in respect of our corruption this abundance is a notable tentation and snare of the diuell, whereby he draw∣eth vs from the loue of God, and fastneth our hearts vnto the earth, besides innumerable other euils, which thereby hee worketh in vs; and therefore we who desire to be deliuered from tentations, are not wilfully and desirously to runne in∣to them. Lastly, this desire and seeking of abundance for our owne vse is iniurious and hurtful to our brethren and neigh∣bours; for seeing these earthly things are circumscribed, and but of a finite nature; therefore it must needs follow, that the more that some abound with them, the more others want. And nothing can be more vniust and vnequall then to depriue others of necessaries, to the end that wee may loade our selues with superfluities; but much more iniurious ar•• they vnto themselues, in that they vnmeasurably seeke these good talents of God, and hide them in a napkin, neuer im∣ploying them to the aduancement of Gods glorie, nor the good of their brethren; seeing they doe hereby but increase their reckoning, and (because they can yeeld no better ac∣count) their condemnation at the day of Gods appearing. As therefore the flye when she doth but touch and taste the honey receiueth no hurt, but is thereby fed and nourished; but if she doe ouer greedily runne into it, is intangled and perisheth: so if wee moderately affect a competencie and sufficiencie of earthly riches, they tend to our good and pre∣seruation; but if with too much eagernes wee wallow in a∣bundance and superfluitie, in stead of receiuing any good we intangle our selues, and hasten our destruction.* 1.192

And thus much for the lawfull vse of riches, in respect of

our desiring and seeking of them. Now wee are to proceed to their lawfull vse in respect of their possession, vnto which is required, first, that hauing receiued these blessings from God, we doe attribute the praise and thanksgiuing vnto him alone, acknowledging whatsoeuer the meanes haue been, that he is the chiefe and principall cause of all those bene∣fits which wee enioy, and that wee haue receiued them from him without any our deserts, of his free grace and vndeser∣ued goodnesse. For except the Lord doe build the house, they* 1.193 labour in vaine that build it. Yea in vaine it is for vs to rise early, and to lie downe late, and to eate the bread of sorrow, for the compassing of these earthly things; seeing notwithstan∣ding all this paines, if Gods blessing bee not added, wee may end our daies in want and beggerie. Let vs acknowledge him the soueraigne Lord of all, for the earth is his, and all that* 1.194 therein is, and hauing nothing to returne for all the benefits which we hold of him, let vs at least pay the tribute of praise and thanksgiuing, and expresse our thankfulnes in all holie obedience to his will. And this is that which God requireth of his people; When (saith he) thou hast eaten and filled thy self,* 1.195 thou shalt blesse the Lord thy God, for the good land which hee hath giuen thee. Whereas contrariwise if wee forget the au∣thor of our good, and as the Prophet speaketh, sacrifice to* 1.196 our owne nets, and burne incense to our yarne, ascribing the praise of that we haue, to our owne wisedome, industrie and labour, or else to any other inferiour meanes and secondarie causes, we shall robbe God of his glorie, and prouoking his wrath against vs, shall moue him in displeasure, either to* 1.197 strip vs of his benefits, or to leaue them vnto vs for our fur∣ther iudgement and condemnation. And of this sinne the Lord forewarneth his people: Beware (saith he) lest thou say in thy heart, my power and the strength of mine owne hand, hath prepared me this abundance. But remember the Lord thy God; for it is he that giueth thee power to get substance, &c.

Secondly, being made partakers of these blessings, let vs* 1.198 labour to sanctifie them to our vse by the word and prayer, as the Apostle requireth. Of which I haue alreadie spoken, intreating generally of the vse of earthly things; and there∣fore

to auoid prolixitie, I referre the reader to that place. Thirdly, to the lawfull possession of riches, is required that we doe not set our hearts and affections vpon them; but re∣serue them chiefly and principally for God and heauenlie things; vsing these earthly riches as though wee vsed them not; and being contented to retaine them, (as the pilgrime* 1.199 doth his staffe) so long as they further vs in our heauenlie iourney, but despising and reiecting them, when they be∣come hindrances and impediments. And this counsell the Psalmist giueth vs; If riches (saith hee) increase, set not your* 1.200 hearts▪ vpon them: that is, doe not dote vpon them with fondnes of loue, affecting them aboue their worth and de∣sert, and preferring them before Gods heauenly and spiritual treasures; nor put any trust and confidence in thē, as though they were sufficient for preseruation and protection, seeing they are not onely weake and impotent, but also incertaine* 1.201 and momentanie. And if wee onely giue them the keeping with this carelesse regard, and intertaine them with such cold affections, they cannot hurt vs; for not the possession but the immoderate loue of them is condemned. To this purpose Augustine writing on those words; If riches increase, set not* 1.202 your hearts on them, saith thus, He who hath not this riches, let him not couetously seeke them; he that hath them, let him not be proud of them: for the Psalmist saith not, see ye haue not riches, but, doe not set your hearts on them. He doth not condemne ri∣ches, but the heart affi••ed to them, because it is not willing to be∣stow them, but hordeth and hideth them▪ And another writing* 1.203 vpon the twelfth of Luke, saith, that the rich man i•• n••t repre∣hended, because he tilled his grounds, and gathered his fruites into his barnes▪ but because he did place the confidence of his life vpon them, and distributed them not to the poore, that so he might haue been receiued into eternall habitations. On the other side, it is possible y^t a man may offend in setting his heart vpon riches who neuer had them in his possession, euen as hee may con∣temne them▪ that hath them in keeping▪ To which purpose one saith: Thou maist sometime finde a rich man humble, who vseth his riches, but putteth his whole confidence in▪ God: and* 1.204 contrariwise, a begger pussed vp with pride, or therefore only not

proud, because he hath nothing to be proud of, but yet seeking that which may swell him vp. Now God doth not regard the riches, but the desire and affection, and iudgeth him according to his concupiscence, whereby hee greedily gapeth after temporall things, and not according to his riches which he cannot compasse.

And if we doe not thus set our hearts and affections vp∣on* 1.205 our riches, then will diuers others things follow there∣upon, which also are required to the lawfull possession of them. As first, that we be contented with our estate, as be∣ing that portion which God allotteth vnto vs, & not repine against Gods prouidence, because wee haue not a larger al∣lowance; for hee that doth not too much affect them, will not too much bewaile their absence, or bee discontent be∣cause hee hath not abundance of that which he doth not much regard; but as the Apostle saith, hauing food and rai∣ment* 1.206 will therewith rest contented. So also hauing abun∣dance of riches, if we doe not set our hearts vpon them, then will we bee content to leaue them, when as God the chiefe owner calleth againe for them; if wee lightly esteeme of them whilest we haue them, then wil we but slightly mourne for them when they leaue vs, neither shall they take away any thing from vs but themselues, leauing contentment, ioy, and comfort, which we haue chiefly in God, behind them. And as we will not reiect them when we haue them, seeing they are the gifts of God, so when they take them to their wings, and flee away, we will looke after them with a quiet mind, and a carelesse countenance. An example whereof we haue in Iob; who, because hee reioyced not when his substance* 1.207 was great, and when his hand had gotten much; therefore hee did not much grieue when they were taken away, but in his greatest losse praiseth the Lord. As also in Paul; who, be∣cause he vsed this world as though he vsed it not, and esteemed* 1.208 all the be••t things thereof but as dung and losse, in compari∣son of Christ and his benefits, therefore with ease hee tooke ou•• that other lesson; in what state soeuer he was, therewith to* 1.209 be content▪ I can (saith he) be abased, and I can abound▪ euerie where in all things I am instructed, both to be full and to be hun∣grie, and to abound, and to haue want. Which who so practise

their riches are not only lawfull vnto them, but also sweete and comfortable; seeing•• ••••y securely inioy them without feare of losing them. To this purpose one saith, that if* 1.210 worldly riches be wanting, we must not seeke them by euill meanes; if they bee present, wee must reserue them by our good workes in heauen; neither should they, though they abound, lift vp a manly and Christian mind, nor breake and cast it downe when they goe way. Finally, if we doe not too much affect them, we will not glorie in them when we haue them, nor bee much ashamed when we want them, neither will they, if we esteeme them as vncertaine and momentany trifles, make vs to bee high minded, or to put our trust and confidence in them.

Finally, we lawfully possesse riches, when as wee keepe a* 1.211 vi••ilant watch ouer them, that they do not by our abuse de∣generate from their owne nature, and become Satans baites to allure vs, nor his snares to intangle vs; nor his thornes to choake in vs the seed of Gods word, and to hinder the growth of Gods graces in vs; nor that cold water, where∣with hee quencheth in vs our zeale of godlinesse, and the good motions of Gods spirit. If then we would haue our riches in the possession good and lawfull, we must carefullie take heed that they doe not make vs turne backe, not slac∣ken our pace in the way of righteousnesse which leadeth to life euerlasting, and that they be not tentations, which draw vs vnto sinne and rebellion against God, by too much affe∣cting them, trusting in them, or being proud of them. But considering that they are part of that temporall wages which God freely giueth vs for our seruice, let this bountie make vs the more to loue our benefactour, and these re∣wards make vs more dutifull and obedient. And lastly, wee must not hold them in our possession, as being Lords and ab∣solute owners of them; but as tenants at will, who haue them but at the pleasure of our great Land-lord, vnto whom we must giue an account of them at the day of iudgement;* 1.212 and so shall we notriotously misspend them vpon our owne lusts and pleasures, nor imploy them as instrumēts to further vs in the course of sinne: but carefully vse them as Gods

stewards for the glorie of our master, and for the good of our fellow-seruants, for whose sa•••• also wee haue receiued them.

And so much concerning the lawfull possession of riches.* 1.213 The last thing required to their lawfull vse respecteth their administration and bestowing; and this is, that they be be∣stowed vpon good, iust and charitable vses, the which either respect our selues, who possesse them, or other men to whom they ought to be communicated. The vse which respecteth the owners themselues is, that they imploy their riches to the good, preseruation, defence and comfort, of themselues, ac∣cording to their person, estate and calling; and also of all others, who are committed to their charge and gouernment. And vnto this two things are required, first, parsimonie or thriftines, wherby we honestly spare our goods, and preserue them frō being wastfully and riotously consumed. Secondly, frugalitie, wherby we honestly spend our well gotten goods soberly, and moderately vpon our owne good and necessa∣rie vses, for our profit and honest delight. The former the Wise man perswadeth vs vnto in the seuen and twentith of the Prouerbs: Be diligent to know the state of thy flocke, and* 1.214 take heed to thy heards, &c. The other in the words follow∣ing: The lambes are for thy clothing, and the goats are the price of the field; and let the milke of thy goates be sufficient for thy food, and for the food of thy family. So he saith elsewhere, that there is nothing better then that a man should reioyce in his affaires, because that is his portion: and that it is good and* 1.215 comely to eate and to drink, and to take pleasure of all a mans la∣bour, wherein he trauelleth vnder the sunne, &c. For this is the gift of God. Here therefore two extreames are to be auoided; the first is sordidous tenacitie, the other is lauish profusion and wastfulnesse. The former vice, as it is hurtfull to all o∣thers, so especially to him that is corrupted with it, seeing like a theefe he robbeth himself of the vse of his own goods, and as well wanteth that he hath, as that he hath not; but of this I shall haue occasion to speake hereafter. The other is the immoderate wasting of a mans goods; when as he spends these blessings of God lauishly, and aboue his ability, wher∣by

he bringeth himselfe to want and miserie, or else luxuri∣ously vpon carnall pleasures, and all manner of voluptuous∣nesse, whereby he is made vnfit for Gods seruice, and readie for the perpetrating of any wickednes. Both which are care∣fully to be auoided, for as the one hath not, that he hath, so the other will not haue it long, vnlesse he rake from others a new supplie by vnlawfull meanes; in which respect, as the sordidous person is a thiefe because he robbeth himselfe; so the wastfull spender is a thiefe, because hee robbeth other men, and one while is gripingly coue••ous, that he may ano•• while be profusely wastfull. The vses wherein our wealth is lawfully imploied respecting others, are either publicke or priuate. Publicke, when as we bestow it for the good of the Church and Common-wealth. The vses which concerne the good of the Church, are, that we bestow our riches for the maintenance of the meanes of Gods publicke seruice, as vpon those who teach and instruct vs in the knowledge of Gods true religion; vpon the places of Gods worship, and all other necessaries belonging thereunto. And this God re∣quireth, and incourageth vs to the performance thereof by his gracious promise. Honour the Lord with thy r••ches, and* 1.216 with the first fruits of thine increase: so shall thy bar••es be fil∣led with abundance, and thy presses shall burst with new wine. An example whereof wee haue in the Israelits, who offered so* 1.217 bountifully towards the building of the Tabernacle and Temple, that they needed to bee restrained from bringing any more. So also our riches are lawfully vsed and imploied, when as they are bestowed for the publicke good of the Common-wealth; as in the maintaining of the roiall estate of the King, by tributes and customes, in defending our* 1.218 Countrie in time of warre, in erecting of schooles and hospi∣tals, and such other publicke seruices, whereby the good of* 1.219 the Common-wealth is aduanced and furthered. To which purposes we should spare, not only out of our superfluities, but euen from our backes and bellies, when need requires; seeing the common good is to be preferred before our owne priuate, and our Countrie before our states and liues, in that from it we haue had the meanes of our maintenance, yea our

first breath, withall other worldly comforts.

Lastly, our goods and riches are lawfully vsed in respect* 1.220 of priuate persons, when as they are bestowed in relieuing the poore members of Iesus Christ. For to this vse we haue receiued them of God, that we should not misspend them in excesse, vanitie and riot; but that as Gods steward, we should imploy them to the honour of our master, and the good of our fellow-seruants. And this was figured vnto vs in the ga∣thering of Manna, of which the Israelites hauing gathered some more, and some lesse, did afterwards measure it with an* 1.221 Omer, and he that had gathered much, had nothing ouer, and he that had gathered little, had no lacke: As the Apostle also applieth it. And this is the cause why the Lord would haue the poore amongst vs, who could (if it had so pleased him)* 1.222 haue made all rich, that as hereby he might exercise them in humilitie and patience, so also the rich in liberality and mer∣cie, and accordingly might giue vnto either a crowne of* 1.223 glory at the day of iudgement. Of which reward they do not only depriue themselues, who neglect to make this vse of their riches, but also for neglecting the workes of mercie, and robbing their fellow-seruants of that portion which God hath allotted vnto them, endanger their bodies and soules to the eternall torments of hell fire. For (as one saith) Christ condemneth the rich men in the twelfth and sixteenth of Luke, not because they got their riches by wicked meanes, or be∣stowed them vpon harlots, or to the prepetrating of murther or* 1.224 other wickednesse; but because they gaue themselues wholly ouer to pride and delicacie, neglecting the reliefe of Christs poore members.

CHAP. V.

Of pleasures, lawfull, ciuill, and carnall, which are to be de∣sired, and which to bee contemned and shunned.

ANd thus much for the lawfull vse of riches.* 1.225 In the last place we are to adde something of pleasures, and to consider how farre forth they are to bee desured, as lawfull and com∣mendable, whereby also we may more easilie discerne in what respects wee are to eschew and contemne them. To which purpose we are to know, that pleasures are of three kinds: the first diuine and holy; the second naturall and ciuill, the third carnall and wicked. Diuine pleasure is, when as we delight in the Lord, and reioyce in the fruition of his gifts and graces in this life, and in our assurance of those heauenly ioyes in the life to come. And vnto this pleasure as being not onely lawfull, but religious, holy, and very commendable, we are in many places of the Scriptures exhorted. So the Apostle willeth him, that reioyceth to re∣ioyce* 1.226 in the Lord. And in another place; Reioyce in the Lord alway; againe, I say reioyce. So as wee ought thus to reioyce, and to reioyce againe with a double ioy; yea, and not some∣time alone, but alwaies: and as he saith elsewhere, we must re∣ioyce* 1.227 continually: not onely when we abound in wordly pro∣speritie, but euen in affliction: for as the Apostle saith, being* 1.228 iustified by faith, and hauing peace with God, we reioyce not only vnder the hope of the glory of God, but also in tribulation. And* 1.229 thus Dauid comforted himself in the Lord, when as the peo∣ple were readie to stone him: and the Apostles reioyced, be∣cause* 1.230 they were counted worthy to suffer rebuke for Christ▪ and Paul and Silas when they were sore whipped, and put* 1.231 into a cruell prison.

And this is that principall ioy and pleasure which euery* 1.232 Christian ought chiefly to affect and desire, as being most excellent, sweet and comfortab••e. Which, howsoeuer car∣nall▪

men cannot rellish, but thinke it tedious and loathsome; yet to those that haue euer truly tasted of it, it is much more comfortable and delightfull then all worldly and wicked pleasures. An example whereof wee haue in our Sauiour Christ, who accounted it meat and drinke to doe the will of* 1.233 his heauenly Father: and in his beloued Apostle, who profes∣seth, that he had no greater ioy then this, that those whom* 1.234 he had begotten vnto God did walke in his truth. And holy Dauid calleth God his ioy, affirming that he will be glad and* 1.235 reioyce in him and in his saluation, and mercie which he exten∣ded to him. So that the ioy and pleasure of a Christian con∣uerted* 1.236 vnto God is not taken away▪ but onely changed, yea bettered in the change, as much as the Creator excelleth the creature, heauen, earth; and his spirituall graces and eternall excellencies, the momentanie and base trifles of the world. And therefore if our hearts were truly sanctified, and we but a little inured to these heauenly ioyes and pleasures, wee would but a little esteeme the sinfull pleasures of the flesh, which now because we are carnally minded we so much dote vpon.

The second kind of pleasures are those which are naturall* 1.237 and ciuil, when as we ioy and reioyce in the fruition of Gods temporall and earthly blessings and benefits: the which plea∣sure is in it owne nature good, but yet not absolutely and im∣mutablie; and in respect of the vse of an indifferent nature, good to the good, who haue a right vse of it, and euill to those who abuse it vnto sinne. Concerning the former; Na∣turall pleasures which consist in meats, drinkes, apparel, hou∣ses, musicke, recreations, and in the fruition of other Gods comfortable blessings & benefits, are to those that vse them well lawfull, good and commendable. First, because they are the gifts of God which he hath purposely prouided for vs in the creation, and bestoweth them vpon his seruants, as in∣couragements to moue them vnto more chearefull obedi∣ence. For as the Psalmist saith, he hath not only made bread to strengthen mans heart▪ but also wine which maketh glad the* 1.238 heart of man, and oyle to make his face shine. He hath prouided for his children not only things necessarie and profitable, but

also pleasant and comfortable, seruing for their honest de∣light; as appeareth in the varietie of colours▪ smelles, tastes, metals, stones, fruits, beasts and birds: the lawfull and de∣lightfull vse whereof Gods children cannot refuse without contempt, or at least neglect of the Creators bounty. Againe, the Lord hath mixed those pleasures with all our naturall actions, as eating, drinking, sleeping, and the rest▪ that we might be moued to do those things which are necessarie, be∣cause they are also pleasant and delightful. And therefore we are not to reiect and contemne pleasures, seeing they are the bountifull gifts of God▪ but to imploy them so as that they may tend to the glorie of him who gaue them, and to the furthering of our owne spirituall good; neither is their vse, but their abuse only to be taken away. To this purpose one* 1.239 saith, that the matter of our pleasures which we enioy are the gifts of God, as meats and drinkes, housing and app••rell, &c. and therefore let vs be ashamed to turne Gods graces and free gifts into weapons of vice; for wee shall grieuously inflame the wrath of the supreame Iudge against vs, if with his owne liberall gifts we fight against his bountie.

Secondly, these pleasures well vsed are warranted and ap∣proued* 1.240 in the Scriptures: for so the Wise man saith, that there is a time to weepe, and a time to laugh, a time to mourne, and a time to dance; and that it is good and comely to eat and to drinke, and to take pleasure in all a mans labours, &c. for this is his por∣tion: yea we are commanded to communicate with one ano∣ther in o••r ioy, and to reioice with them that reioice: the which* 1.241 was accordingly practised by the Christians in the Primitiue Church, who met together at their loue-feasts, and did eate* 1.242 their meat together with gladnesse, and singlenesse of heart; and greatly desired by the Psalmist, namely, that he might re∣ioyce in the ioy of Gods people, and glorie with his inheri∣tance. And in truth this is not only sauce for our meat which maketh it sweet & comfortable, but the seasoning of al other Gods temporall benefits, without which we haue little com∣fort of them. For what would it auaile vs to be exalted to the seate of honor, or to abound with earthly riches, if we should take no delight or pleasure in them? And this is the Wise

mans conclusion; I know, saith he, that there is nothing good in* 1.243 them▪ but to reioyce and do good in his life.

Thirdly, these naturall and ciuill pleasures which we take* 1.244 in the fruition of Gods temporall blessings, do serue to good ends and purposes; for they are the matter of Gods praises, and speciall motiues to stir vs vp with cheerefull hearts, to laud and magnifie his great and glorious name, when as he not only bestoweth vpon vs things necessarie and profitable for the preseruation of our liues, but also in his infinit boun∣tie giueth vs to inioy things pleasant and delightfull, where∣by our liues are made sweet and comfortable. Againe, this ioy and pleasure is that precious oyle, wherewith being an∣nointed, the countenance is made louely and pleasant: for so the Wise man saith, that a ioyfull heart maketh a cheerefull* 1.245 countenance. It is a soueraigne balsome for a wounded soule, and a precious preseruatiue to continue our health: for as the Wise man saith, A ioyfull heart causeth good health, but a sor∣rowfull mind drieth the bones. Yea it is the life of our life, and a chiefe meanes of prolonging our daies. In which respect the Sonne of Syrach exhorteth vs to desire and affect it: Giue* 1.246 not ouer (saith he) thy mind to heauinesse, and vex not thy selfe in thine owne counsell: the ioy of the heart is the life of man, and a mans gladnesse is the prolonging of his daies. Loue thine owne soule and comfort thine heart, driue sorrow farre from thee, for sorrow hath slaine many, and there is no profit therein. To which* 1.247 purpose another compareth a mans life which hath no plea∣sures or delights, to a long iorney without Innes; in which there is much trauaile, and no comfort or refreshing. Lastly, these pleasures fit and inable vs the better to serue God, both in the duties of religion, and in the workes of our special cal∣lings: and that first as they are incouragements, which make vs performe these duties with alacritie and chearefulnes, not only in respect of the present fruition of these earthly plea∣sures, ••s being the sweetest reward of our labours which this world affordeth, but as they serue to put vs in mind of those eternall and vnconceiueable pleasures and ioyes, which are reserued for those that serue and feare the Lord in his hea∣uenly kingdome. And therefore hath the Lord giuen vnto

vs as it were these first fruits, and small taste of his euerlasting ioyes in these temporall delights, to make vs long after those fully-satisfying and neuer glutting pleasures, and to thinke no labour too much for the obtaining of those pure ioyes which are at his right hand for euermore: seeing euen these earthly pleasures though momentany, and mixed with many miseries and much bitternesse by reason of sin, doe leaue ne∣uerthelesse such a pleasant rellish behind them. Secondly, they inable vs to those duties of Gods seruice, and of our cal∣lings, as they do recreate and refresh vs after our painfull la∣bours. In which respect they are exceeding necessarie, seeing in regard of our frailtie and weaknes, it were impossible to trauaile in our Christian course, vnlesse we were strengthned and cheared with these earthly baits: for our bodies would be tyred, and our minds made dull and sluggish, if they stood alwaies bent; neither could we long labour if our hearts were not cheared and our spirits refreshed with this sweete▪ oyntment of pleasure and delight.

And thus haue I shewed that these naturall and ciuill plea∣sures* 1.248 are in themselues good and lawfull; yet, as I said, they are not good absolutely, immutablie, or in any high degree of perfection. But in respect of vs and of their vse of an indif∣ferent nature, holding their naturall goodnesse when they are well vsed, and degenerating into euill, when as they are abused, as causes, meanes, or instruments of sin. And therfore in the next place we are to consider, how these gifts of God which are good in themselues, may also be good vnto vs: vn∣to which is required, first that our persons be iustified and re∣conciled vnto God by a true faith in Iesus Christ: for as we may obserue in the Apostles order, true ioy and reioycing are* 1.249 the effects and fruits of our iustification and peace with God: without which as we haue no right or interest in these plea∣sures, so are they altogether false and full of vanitie, like vn∣to the delights of a malefactor which he hath betweene the time of his condemnation and execution, or vnto a faire way which bringeth him to the gallowes. As therefore Iehu said to Iehoram, what peace can there be so long as the whore∣domes of thy mother Iesabel remaine? So may I say to the

wicked man affecting pleasures; what pleasures can there be so long as thy sinnes which oblige thee to eternall punish∣ments remaine vnpardoned? But after we haue the remission* 1.250 of sin, peace with God, and peace of conscience, and in lieu of thankfulnes spend our strength in his seruice, then is the time of desiring these pleasures, that we may the better ther∣by be inabled to these duties. Whereby it may appeare, that these pleasures and delights are not only lawfull to the god∣ly and faithfull, but so appropriated and peculiar vnto them, as that they belong to none besides them: and there∣fore the Psalmist exhorting men to this ioy, doth direct his speech only to the faithfull: Be glad (saith he) yee righteous,* 1.251 and reioyce in the Lord, and be ioyfull all ye that are vpright in heart: and in the next Psalme: Reioyce in the Lord, O ye righ∣teous, for it becommeth vpright men to be thankefull.

Secondly, our pleasures must be moderately esteemed and* 1.252 affected according to their owne nature and worth, and not preferred either in our iudgements or desires, either before our spirituall ioy in God, or the eternall ioyes of his king∣dome; with which ioyes when they come in comparison they are to be contemned, and to be loathed and reiected when as they will not stand together. So that if we would haue these pleasures lawfull, wee must neither ouerualue them in our iudgements, nor set our hearts and affections vpon them, which ought to be reserued for those other ioies of farre greater excellencie, but only esteeming and louing them, as the traueller doth the pleasures of his Inne, and the pilgrime those delights which he passeth by in his way: and as the Apostle expresseth it, reioycing as though we reioyced* 1.253 not; let vs place our chiefe ioy in the Lord, and principally esteeme and affect that fulnesse of ioy which we shall haue in Gods presence, and those vnspeakeable pleasures, which are* 1.254 at his right hand for euermore.

Thirdly, as we must moderate our affections, so our plea∣sures* 1.255 themselues must be moderate: for being not absolute∣ly good, but as they are referred vnto and limitted by their ends: therefore when they exceed these ••ust bounds, they degenerate and become euill and vnlawfull. Now the chiefe

and principall end of our pleasures ought to be the glorie of God; when as we therefore vse them not only that we may with all thankefulnesse acknowledge his great bountie and goodnes towards vs, but also may be the better inabled to serue him with all cheerefulnes in the duties of religion and Christianitie; and therefore we must take heed if we would haue our pleasures lawful, that they further this end; and that they doe not take vp that time which is allotted vnto the seruice of God, nor yet be vsed in such excesse and so immo∣derately, as shall make vs more vnfit for the performance of these holy duties. In which respect those offend who pro∣phane the Lords day which he hath set apart for his seruice, by spending it about their owne pleasures and recreations: as* 1.256 also they who so immoderately vse those pleasures of eating, drinking, exercise and the rest, that they are more fit to sleep, then to serue God in any dutie which he requireth.

The other end of pleasures is our own good, when as they* 1.257 tend to the preseruation of our health, and to the better fit∣ting of vs for all good duties of our callings: wherein this rule is to be obserued, that we doe not so much addict our selues vnto them, as that by their immoderate vse we impaire the health of our soules, nor so much abstaine from them, as that by vtter neglecting them, we ouerthrow the health of our bodies. In which respect it is hard to determine of a iust proportion, seeing the quantity differeth according to the persons, and the callings also wherin they are imployed: for some bodies require more pleasure for the preseruation of their health, and some lesse: some callings are more painfull, spending the spirits and consuming the strength, and some more easie and better indured. And therefore Christian dis∣cretion is heere required, that thereby pleasures may be pro∣portioned and fitted to the person and state of him that vseth them: and still obseruing these ends, we are to take heed that we do not vnder pretence of vsing pleasures for our health, abuse them in excesse and surfet of these sweet delights; see∣ing nothing more doth weaken our strength, impaire our health, nor more speedily bring desperate diseases and vn∣timely death, then the immoderate vse of these pleasures. As

also we must vse the like care that we do not by them make our selues more vnfit for the duties of our callings, by making our recreations our trades and occupations, spending both our time and strength in them, whereas they should only re∣fresh and fit vs for our lawfull labours, and necessarie bu∣sinesse.

Lastly, if we would haue our pleasures lawfull vnto vs, let* 1.258 vs carefully watch ouer our selues in the vse of them, that they be not vnto vs Satans nets of perdition through our corruption, whereby he catcheth and intangleth vs in sinne: neither is there any more vsuall or yet more dangerous baite wherewith he allureth vs vnto sinne, then by offering vnto vs these pleasing delicates of pleasure and delight. And therfore we must not with vnbridled affections rush vpon them; but before we giue them entertainment we must againe & again consider, first, whether they be lawfull, and then how they may be lawfully vsed, carefully referring them to those good ends for which they were ordained, and vsing them with moderation both in respect of our affections, and also of the things themselues. But especially we must take heed that we do not fully rest in these temporall and naturall pleasures, as being our last end and chiefe happinesse; affecting to haue our Paradise in this world; for so they will become the diuels birdlime, in which when we haue wallowed, we shall not be able to mount aloft in heauenly meditations; and notable impediments to hinder vs from the fruition of those euerla∣sting ioyes in Gods kingdome: but we must only vse them as helpes and meanes to further and hasten our speed in our spiritual race, and as reasons & motiues to make vs affect that heauenly ioy and pleasure with more ardent loue: conclu∣ding with our selues, that if these earthly delights bee so sweet and comfortable, then how many, yea infinit degrees more excellent and admirable ioyes shall we haue in heauen, when we shall haue the fruition of God himselfe, and of all those pleasures which he hath prepared for his Saints, and that without the mixture of any miserie or affliction! And thus much concerning the second kind of pleasures which are naturall and ciuill. The third and last kind are carnall and

worldly pleasures, as surfetting and drunkennesse, chambe∣ring and wantonnesse, lust and vncleannesse, vnlawfull sports and recreations: all which being in themselues euill and wicked, are not onely to be contemned, but euen hated and abhorred of all Christians.

CHAP. VI.

That we are exceeding prone to abuse these earthly bles∣sings, whereby they become the diuels snares to intangle vs in sinne.

ANd thus haue I shewed the goodnes of these* 1.259 earthly things in their own nature; and also how they may bee lawfully vsed of vs, so as they may be truely good and comfortable: from whence also we may vnderstand how they degenerate from their owne nature, and become euill; namely, when as they are abused by vs, the former cautions and conditions, concerning their getting, keeping, imploy∣ing and vsing, being neglected and not obserued. Now we are to know, y^t through the corruption of our nature, we are exceedingly prone to this abuse; and whereas by these bles∣sings of God, we should be made more thankfull, and more obedient, contrariwise, wee abusing Gods gifts, are vsually made by them more forgetfull of God, more cold and neg∣ligent in performing of all good duties, and more prone to fall into any manner of sinne, as both the Scriptures them∣selues, and the experience of all ages doe plainely manifest. All which commeth to passe for want of due care in obser∣uing the former cautions which are required to their lawful vse, and especially because in our iudgements we ouerualue them, and in our harts too much loue and affect them, prefer∣ring them before Gods spirituall graces, and heauenly excel∣lencies, yea, louing and esteeming the creature better then the Creator; in regard whereof, men are ready to hazard the losse of these things, which are of infinit more valew, by ta∣king any wicked and vnconscionable courses, either for the

getting or keeping of these earthly trifles, which they so much admire and affect.

By which meanes it commeth to passe, that these earthly* 1.260 blessings are turned into curses; and through the malice of the diuell, and our owne corruption, they become the matter and occasion of many dangerous tentations, as being the or∣dinarie wages which Satan giueth worldlings for seruing him in sinne, and his common baite and allurement, where∣by he inticeth vs to offend God, wound our owne conscien∣ces, and hazard the eternall saluation of our soules. For when he seeth, that the sinne whereto he tempteth vs, is in it selfe vgly and odious vnto vs, either by the light of nature, or of the Scriptures, whereby our vnderstanding and iudgements are illuminated in the knowledge of good and euill, then doth hee cast ouer it one of these worldly vailes, and coue∣ring this deadly hooke of sinne with one of these alluring baites, hee inticeth vs to swallow it, to our ruine and destru∣ction. The which tentations are therefore the more dange∣rous, because these things being in their owne nature good, are lesse suspected when they are vpon such euill conditions thrust vpon vs; and also because they are of necessarie vse vnto vs, which spurre of necessitie pricketh vs forward to vse any meanes lawfull or vnlawful for the compassing of them,* 1.261 and doth serue as a pretence to excuse our greedinesse; and as a cloake and couer, vnder which by degrees immoderate excesse, and neuer satisfied voluptuousnesse doth creepe vp∣on vs. For whilest we pretend, and perhaps intend to satisfie onely our necessities, and to pay, as it were, our debt to na∣ture, pride, couetousnesse and voluptuousnesse doe incroach vpon vs, drawing vs on to affect and desire superfluitie and excesse. As when we thinke to satisfie nature by meates and drinkes, being allured with pleasure, we offend through im∣moderation, and fall into those odious sinnes of gluttonie and drunkennesse: when we goe about to prouide apparell to couer our nakednesse, and to preserue vs from the iniuries of the weather, pride creepeth in, and mooueth vs to sinne either in some wanton fashion, or in the excessiue costlinesse of the stuffe. When according to our dutie we thinke of v∣sing

the meanes of attaining vnto a competencie of riches, for the maintenance of our selues, and those who are com∣mitted to our charge, couetousnesse incroacheth vpon vs, and fixing our hearts to this earthly Mammon, maketh vs to desire superfluities, and ready to vse any means for the com∣passing of them. And thus whilest we open the doore of our hearts to giue entertainement vnto our friends, dangerous enemies attending on them, doe thrust in vpon vs at vna∣wares, and before we haue any leisure to thinke of keeping them out, and opposing against them. Which being entred doe keepe open the dore for the rest of their companie, and so strengthen and backe one another with all their forces, that it is hard, yea altogether impossible to dispossesse and cast them out, vnlesse we be mightily assisted by the spirit of God. For desire of honours bringeth in desire of riches; and riches being entred, doe make way for voluptuousnesse. To which purpose one saith, that desire of glory inflameth our* 1.262 hearts with the loue of riches; and for glories sake doe men pro∣uide troopes of seruants, stately horses adorned with golden trap∣pings and rich furniture and the like, not to satisfie necessitie, nor because themselues take any great delight in it, but that they may set out their pompe to the publicke view. Howsoeuer, it cannot bee denied, but that when any of these vices haue taken strong possession, there is often opposition betweene them, by which garboile we haue as much trouble and molestati∣on, as at first we had danger when they entred into vs.

In regard of which their power and potencie in preuai∣ling* 1.263 with vs, Satan doth most vsually imploy their strength to make a way & entrance for his tentations, setting before vs the bootie either of honours, riches and pleasures, when he intendeth to draw vs into his secret ambushments and snares of sinne. And thus he began with our first parents, al∣luring them to breake the commandement of God in eating of the forbidden fruite; because it was pleasant to the eie,* 1.264 profitable for the gaining of knowledge, and would ad∣uance them vnto such a glorious estate, that they should be equall with God himselfe; and with the same alluring baits hath he intangled and insnared all their posteritie, as the ex∣perience

of all times hath shewed; in so much, as when hee was to encounter our Sauiour Christ himselfe, hee maketh choice of these, as of his most forcible and preuailing wea∣pons; inticing him to vse vnlawfull meanes to please his taste, and satisfie his appetite, to get a name, and obtaine the riches and glory of the world. The which, howsoeuer they could not pearce or wound him; in regard that hee was de∣fended with the armour of proofe, his perfect puritie, and absolute righteousnesse; yet he hath much preuailed with them against all others, so as not any hath escaped vnwoun∣ded, and without foile out of the conflict, but whilest they haue laboured to defend themselues from the force and vio∣lence of one, they haue runne vpon the point of another, and haue exposed themselues vnto danger, euen whilest they thought of auoiding and escaping it. But as Satan hath al∣waies herewith much preuailed, so neuer more then in these daies; in which almost all men are so bewitched with the loue of these earthly things, that they are readie to yeeld vn∣to any tentation, to neglect any dutie to God or man, and to commit any sinne, so as they may attaine vnto their worldly ends; and compasse these earthly vanities which they so much dote vpon. Neither hath this poison only in∣fected professed worldlings, who greedily drinke it vp with loue and admiration; but euen the professours of Gods true religion, who haue proclaimed their defiance against world∣lie vanities, are so tainted and corrupted with their contagi∣on, that they grow stiffe and benummed in performance of Christian duties; and readie to wound their consciences with sinne, when as these pleasing orators perswade them hereunto.

But how dangerous and pernicious these triple forces are,* 1.265 when they are vnited and conioyned, it may easily appeare if we consider, of their perillous strength being singled the one from the other. For first, how manifold and dangerous are the tentations into which honours plunge men, when as they ouerualew, and immoderately affect them; making them to forget all duties which belong vnto God, and to neglect all good offices naturall, ciuill, and religious which

they owe vnto men, without all respect of acquaintance, friendship and kindred, yea of fidelitie and common hone∣stie, so they may aspire to their proud hopes, and compasse their ambitious ends; not caring whom they tread vnder foote, so they make their falles steps, whereby themselues may rise. Neither doe these tentations onely take hold of worldlings and wicked men, but euen of the deare seruants of God, as wee may see in the example of the disciples stri∣uing for superioritie, and contending one with another, who* 1.266 should be greatest, and haue the highest place in Gods king∣dome. In a word, so great is the force of this tentation; that (as one saith) no man can sufficiently discerne the strength of this enemie, but hee who hath proclaimed warre against it: for howsoeuer it may seeme more easie vnto any to want this honour and praise when it is denied, yet it is most hard, not to bee too much delighted with it, when it is offered him.

The like also may bee said of riches, which through our corruption, are the ground of many dangerous tentations, both in respect of their getting, keeping and bestowing; for, as the Apostle saith, they that will be rich, fall into tentations and snares, and into many foolish and noisom lusts, which drowne* 1.267 men in perdition and destruction: for the desire of monie is the roote of all euill. And most hard it is to abound with them, and not to abuse them vnto sinne, for want of obseruing the former cautions which are required to their lawfull vse; to which purpose one saith, it is a matter of as great difficultie to abound with riches, and not at any time abuse them, as to flote vpon the waters and not to be ducked; in respect whereof they are likened vnto thornes, which vnlesse a man hold very wa∣rily, he is sure to bee pricked: and to a serpent, which who so holdeth vnskilfully, it will wind about his hand, and bite him. In regard of which danger through our corruption, the scripture speaking of them doth commōly adde some e∣pithete which may weane our harts and affections frō them, in respect of immoderate loue; as, the a 1.268 deceitfulnes of riches, vncertaine riches, b 1.269 riches of this world, the mammon of iniquitie and such like; and giueth vs many admonitions, that we should neither ouergreedily desire them, nor when

we haue them set our hearts vpon them. All which notwith∣standing the most men, both worldlings, and professors of religion, are choked with these thornes, and intangled with these snares, being moued with these baites to doe many things against their knowledge and conscience, either for the getting or keeping of them. In which respect Augustine describeth riches thus: That they are a costly danger, to those who possesse them; an euill master, and a treacherous seruant; birdlime vnto our spirituall wings, fathers of flatterie, sonnes of griefe and care; a cause of feare to those that haue them, and of griefe to those that want them.

Neither are those tentations which are grounded vpon* 1.270 pleasures lesse dangerous, they being commonly made through our abuse, sweete poysons which kill with delight, and pleasant songs which lull vs asleepe in the cradle of se∣curitie to our perdition and destruction. For when a man is glutted with them, how exceedingly doth hee forget him∣selfe and all good duties? and how prone and headlong is he vnto all vice and wickednesse? there being nothing so bad which he doth not thinke well beseemes him, when his vnderstanding is distraughted with this merrie madnesse,* 1.271 nothing so foolish and ridiculous at which he blusheth and is ashamed. But if we would take a liuely view of those who abound in worldly pleasures, and see vnto what lewd licen∣cious••es they bring all those who are glutted with them; let vs consider of that notable description of the house of plea∣sure, which by one no lesse wittily then truly is thus desci∣phered: The hall (saith he) of pleasure gloriously glistered with* 1.272 kingly superfluitie, or sumptuous furniture, and with curious in∣grauen walles, and the flowre did swimme with wine; the ground smelled sweetely of odoriferous ointment••. couered with the bones of daintie fishes, and slipperie with flowers, now readie to wither. There was a tumult of boone companions, a clamorous noise of wranglers, the slaughter of needlesse contenders and brablers. Musicall mirth and harmonie of those that supped together, the noise of dancers; loud laughter of those which were madly merrie, shouting and clapping hands of licencious wantons, all things confused and nothing in naturall order. There was to bee

seene women dancers shorne and polled, youthes with their long locks curiously curled; gruditie of feasters, vnsauourie belching of gluttons, insatiable thirst of drunkards, yesterdaies surfet, to daies drunkennes, the pots emptied of their drinke, and againe fil∣led with the filthie vomiting of the drinkers, their drunkennesse casting forth a greater sent, then did their wines, when they were newly pressed. Pleasure herself standing in the middle of the rout, cried out▪ saying; Drinke ye your fill, euen tell you be drunke; and let euery one of you fall downe, and neuer arise. He is chief with me, who is most desperately wicked; he is mine, who is not his own; he is most gracious to me, who is most wicked and pernicious to himselfe. The golden cup of the whore of Babylon is in mine hand,* 1.273 which maketh drunke the whole earth, with my wine haue all the nations surfetted. He that is vnwise, let him turne vnto me, and him that lacketh wisedome doe I command, saying; Eate sauour∣ly your hidden bread, and drinke your waters, which are sweeter because they are stollen; let vs eate and drinke, for tomorrow wee* 1.274 shall die. Our life passeth and vanisheth like a cloude. Come l••t vs enioy our knowne good, and vse the creatures quickly as in the* 1.275 time of youth. Let vs glut our selues with precious wines and oyntment, and let not the flower of our daies vnpleasantly passe a∣way. Let vs crowne our selues with roses before they wither; let there bee no pleasant medow which our luxuriousnes doth not passe ouer, and let vs leaue euery where signes of ioy and mirth. For all these are left behind vs, and no man shall carrie any thing with him, but that which he hath imparted vnto himself, in these pleasures of the flesh. Finally, I am the Mistresse of true Philo∣sophie, neither is there any to this, which teacheth that to be good, which is sweete and pleasant.

And thus haue I briefly shewed how dangerous these* 1.276 earthly things are vnto vs, seeing they are the grounds and occasions of Satans tentations whereby he allureth and per∣swadeth vs vnto sinne: not (as I haue proued) in their owne nature, but as they are abused through the diuels malice and our corruption, whereby it commeth to passe that wee neg∣lect those cautions required to their lawfull vse, of which I haue before spoken. So that in a word, if wee would know how these things are to be desired, and in what respects they

are to bee contemned and despised; wee are to affect them, when in their lawfull vse they tend to the setting foorth of Gods glorie, the good of his Church, and the furthering and assuring of our owne saluation. And contrariwise we are to contemne them, when as being abused by Satan and our corruption they become tentations, prouocations, and in∣struments of sinne, and consequently notable impediments to hinder our saluation. To which purposes when they serue, and offer themselues vnto vs vpon these wicked and vnequal conditions; wee are not only to despise and reiect them, but also to hate and abhorre them, as being the diuels sollicitors, who by perswading vs vnto sin, cosen and deceiue vs, first of Gods loue and fauour, and then of the eternall saluation of our soules.

Now as they are thus abused when the former condi∣tions* 1.277 are neglected; so especially when as we make idols of them and impart vnto them diuine worship; more esteeming them in our mindes, and affecting them in our hearts, and more speedily and earnestly seeking them in our practise and all our endeuours, then the fauour of God, his spirituall gra∣ces, or the eternall ioyes of his kingdome. Which idolatrie worldly men vsually commit, and in this respect these earth∣ly things, honours, riches, and pleasures, are said to bee the worldlings trinitie, which they serue and worship in the place of God. And hence also it is that the Apostle Paul cal∣leth* 1.278 couetous men idolaters, and couetousnes idolatrie: and the Apostle Iames tearmeth worldlings adulterers and adul∣teresses,* 1.279 because they erect these idols in their hearts, and lea∣uing our true husband Iesus Christ, commit spiritual whore∣dome with these earthly vanities. And thus the ambitious worldling offendeth, who preferreth his owne honour be∣fore the glorie of God; and more greedily seeketh the praise of the creature then of the Creator, and the vaine glorie of the world, before the eternall glorie of Gods kingdome. An example whereof we haue in the Iewes, who receiued honour* 1.280 one of another, and did not seeke the honour which commeth of God alone. And in the rulers, who would not professe their faith in Christ, because they loued the praise of men more then* 1.281

the praise of God. With which corruption old Elie was some∣what tainted, who honoured his sonnes more then God, and* 1.282 chose rather to please them, then to please his Creator. And thus doe couetous worldlings offend, who more esteeme their gold then their God, and more affect earthly riches, then the spirituall treasures of Gods graces, and glorie in his kingdome; spending more time, and taking more paines to attaine vnto worldly abundance, then for the assurance of their owne saluation. And such an one was Iudas, who sold Christ himselfe for money, and made more account of his idoll then of our Sauiour; and Demas, who when the profes∣sion* 1.283 of religion, and possession of his earthly wealth would not be reconciled, forsooke that, and embraced the world. Contrarie vnto which examples, was the affection and pra∣ctise of the Prophet Dauid, who loued Gods word and com∣mandements* 1.284 aboue gold, yea much fine gold, and esteemed them sweeter then the honey and the honey combe. Final∣ly, in the same kinde voluptuous worldlings doe commit this grosse idolatrie, which as the Apostle saith, are louers of their pleasures more then louers of God, and as he affirmeth in* 1.285 another place, make a god of their owne bellies; taking more care and paines to please their appetite, then to please their maker, and preferring a daintie dish or some vaine sport, before a good conscience, and the euerlasting ioyes of Gods kingdome. Wherein what doe these worldlings else but like foolish Esau sell their birthright for a messe of pot∣tage, like the seruile Israelites preferre the thraldome of E∣gypt before the libertie of the sonnes of God, and the o∣nyons & flesh-pots before their assured hopes of free plen∣tie in the land that flowed with milke and honey? What do they else but like foolish children esteeme shining brasse before pure gold, and their toying trifles wherewith they make themselues sport, before their patrimonie and inheri∣tance? the which their follie and vanitie though they can∣not now see, yet hereafter they shall both know it, and with griefe confesse it; when as these earthly vanities being rea∣die to leaue them, they shall also bee abandoned of better hopes; and being neither able to retaine these, which their

owne doting fondnesse onely maketh esteemable; nor to obtaine the ioies of Gods heauenly Kingdome, which alone are truly excellent, hauing by sinne, neglect and contempt, often made forfeiture of them for the obtaining of the other, they shal end their daies in griefe & misery. To this purpose one demandeth; What (saith he) seemeth delightfull vnto* 1.286 thee, of the things appertaining to this present life? is it not a table daintily furnished, health of bodie, glorie & riches? but if thou comparest these worldly sweets, with the plea∣sure of a good conscience, they will seeme bitter. And if you will learne this, let vs inquire of one ready to depart this life, or decrepit with old age, and putting him in mind of his worldly vanities, with which in time past he was delighted, and on the other side, of all those good workes, and fruits of pietie, which he hath euer brought foorth in his whole life; and then aske him in which now he doth most reioyce; we shall find that he will be confounded with shame to thinke of those, and exceedingly reioyce, when he calleth these to his remembrance. So Ezechias being sicke, doth not com∣fort* 1.287 himselfe by calling to mind his former glory, kingly so∣ueraigntie, pleasures and delights, but his seruing of God in integritie and vprightnesse of heart, &c. for as for those things, wee leaue them behind vs, whereas we carrie these with vs into our owne Countrie; they increase our account which we must giue, when we are called to a reckoning, but these augment our glory; and, as it were, adde waight to our crowne of happinesse.

Let vs therefore, who haue giuen our names to Christ,* 1.288 and haue in the Sacrament of Baptisme, sworne our selues his souldiers, and professed, that we will withstand and fight against these worldly vanities; make good this our oath and promise, not adhering with our hearts and affections vnto these earthly things, but let vs, as our Sauiour exhorteth vs, first seeke the Kingdome of God and his righteousnesse; and as the Apostle perswadeth vs; let vs, being risen with Christ, seeke those things which are aboue, where Christ sitteth at the right hand of God, setting our affections on things which are aboue, and not on things which are on the earth. Let our conuersation

be in heauen, which is our owne countrie, and there let vs lay* 1.289 vp our chiefe treasures, where they are exempted from all danger. Let vs vse this world and worldly things, as though we vsed them not, neither in our iudgements esteeming, nor in our hearts affecting, nor in our practise seeking them be∣fore Gods spiritual graces, and the eternall ioies of his king∣dome; but let vs loath and contemne them, when they come in this comparison with them. Let not this earthly burthen of the flesh keepe downe our soule and spirituall part, from hauing their chiefe residence in those heauenly habitations: for (as one saith) God gaue vnto vs an earthly bodie, that wee* 1.290 should carrie it into heauen, and not that by it, the soule should be drawne and fixed to the earth. It is now earthly, but if we will, we may make it heauenly. Let vs not be like those vncleane fishes without finnes forbidden in the Law, which continually lie tumbling and wallowing in the mud; but vnto those which hauing finnes do swimme aloft vpon the waters: and as they, though they be not able to flie towards heauen, yet often indeuour themselues to leape aboue the waters; so although we are pressed downe with these bodies of flesh, yet let vs mount aloft in our soules by heauenly meditations, and not suffer them continually to lie groueling vpon the earth, without any desire or indeauour of inioying that freer aire of spirituall contemplation. And this (as one saith) is the* 1.291 reason why the Lord hath giuen vnto vs a straight and vp∣right bodie; whereas contrariwise the beasts haue a bodie groueling towards the earth, that he might thereby teach vs to haue no commerce or community with the earth, and the fading vanities thereof, but might with our eies also lift vp our hearts toward heauen, in diuine and spirituall meditati∣ons. In the time of our infancie, and spirituall nonage, wee haue for want of knowledge foolishly affected these transi∣torie trifles; but now being better instructed, and hauing better knowledge of them, let vs learne to contemne them. For (as one saith) this sweetnesse is deceitfull, this labour vn∣fruitfull,* 1.292 the feare continuall, and our exaltation dangerous. The beginning without wisdome, and the end with repentance. And this is the condition of al things in this wofull state of mor∣talitie,

which are more greedily, then wisely, affected and desired. It well becommeth children to dote vpon trifles, their want of wit seruing for their excuse; but if when they are come to age, and haue knowledge of better things, they are still fond of these fooleries, and ride vpon stickes, or sit playing in the dust, they seeme to all absurd and ridiculous: and so although our infancie in knowledge might excuse vs, and make our former fondnesse in affecting childish vanities seeme more tollerable; yet if now hauing attained to riper yeeres, and more knowledge, both of their vilitie and basenes, and of the excellencie of Gods spirituall graces, and eternall ioies, we will still dote vpon them, and preferre them either in our iudgement, affection, or practise before the other, our folly is so much greater then theirs, as the things which we neglect to obtaine these trifles, doe excell those things in worth and excellencie, which worldly men doe thinke estimable. Whi∣lest we looke vpon these things alone, and vncompared, wee may thinke them of some worth, and such as may deserue our loue in affecting them, and our labour in seeking them; but if euer wee had tasted of these spirituall and heauenlie dainties, we would in comparison of them, loath the other, esteeming them with the Apostle no better then dung and* 1.293 losse, in respect of Christ, and the rich treasures of his bene∣fits: and as those who hauing walked in the bright sun∣shine, can see nothing when they come into darke places; so if with the Apostle, wee had euer seene the glorious* 1.294 brightnesse▪ of the heauenly ioyes, wee should neuer bee so cleere-sighted in beholding these earthly vanities; but ha∣uing the eies of our minds dazeled with the former beautie, we would looke ouer these contemptible trifles without re∣spect. If we could share our hart and affections between God and the world, haue one foot in heauen, and the other fixed vpon the earth, lift one eie vp to these heauenly excellencies, and cast the other downe vpon these earthly vanities; final∣lie, if we could haue both the honour of the world, and the glory of Gods Kingdome, these temporary riches, and those eternall treasures, the pleasures of the flesh, and the ioyes of heauen, there were some reason why wee should esteeme, af∣fect,

and seeke both, although with no equalitie, seeing there is such disproportion betweene the things desired. But the Lord hath plainely told vs, that wee cannot serue him and* 1.295 Mammon too, that we cannot be in amitie with the world, but wee must bee at enmitie with him; and that those who will be partakers of those heauenly excellencies, must at least in their hart and affection, forsake and renounce these earth∣ly vanities, being alwaies readie to leaue all, and follow Christ. And therefore if we would be partakers of that eter∣nall blessednesse, let vs not thinke that we may pursue both with equall affection; much lesse preferre these transitorie trifles before those heauenly ioies, and euerlasting treasures; but counting this one thing necessarie, euen the glorifying of God, in the saluation of our soules, and the fruition of those pleasures, which are at his right hand for euermore; let vs not only basely esteeme these earthly vanities, when they come in comparison with the other; but also hate, reiect and contemne them, when they become the diuels tentations to intice vs vnto sinne, and consequentlie impediments to hin∣der vs, in seeking and obtaining this heauenlie happinesse.

CHAP. VII.

Of the signes whereby we may know whether we bee in∣fected with the loue of the world.

ANd to this purpose shall the following discourse* 1.296 chiefly tend, namely, to perswade all Christians to contemne these worldly vanities, when as ei∣they are baites to allure vs vnto sinne; or doe weane our hearts from the loue of God, heauen and hea∣uenlie things, by inueigling our affection, and enticing vs to loue and set our hearts more vpon them, then vp∣on those inualuable iewels, and most rich treasures. In which argument that I may proceed with more profit and perspicuitie; and may more effectuallie cure this running canker, and contagious plague of worldly loue, which hath most perniciously spread it selfe abroad, and in∣fected

almost all men, not onely prophane worldlings, but euen those who would be esteemed sincere professours, and sound Christians; I will follow the Physitians methode, and first set downe the symptomes and signes of this disease, and then afterwards the remedies, that so we may know whether we be tainted with this contagion, and if we be, then how to cure it. The signes whereby we may know whether wee be infected with the loue of the world and worldly vanities, preferring them before spirituall and heauenly excellencies are diuers. First, those things which we most esteeme and loue, on those we most often thinke, and that with vnweari∣ed delight and chiefest comfort: for as our Sauiour Christ saith, there as the treasure is, there will the heart be also. And* 1.297 thus doth the exile take his chiefe delight and comfort, in thinking of his owne Countrie; the louer of his beloued; the ambitious man of honours and preferments; the coue∣tous man of his riches; the voluptuous man of his pleasures and delights; reuoluing in their minds, either how they may obtaine, retaine, or augment and increase them. And con∣trariwise, those who most esteeme and affect heauen, and heauenly things, they take their chiefe delight in medita∣ting of those vnspeakeable ioyes reserued for them in their Countrie, or of the meanes whereby they may be assured to attaine vnto them. Let therfore euery man examine himself before the tribunall feate of God, and call his owne consci∣ence to witnesse, whether he thinke more, and with greater ioy and comfort vpon God, or vpon the world, heauen or earth, those eternall ioies, or these momentanie vanities. For if God and heauenly things, be the chiefe obiect of our me∣ditations, then do we esteeme thē our chief treasures, seeing our harts, and affections are set vpon them. But contrariwise, if it be our chiefe comfort and delight, to think on the world and worldly vanities, and if our meditations doe continual∣ly runne on them with vntired wearinesse, taking no pleasure at all to call to mind those spirituall treasures, and heauenly excellencies; or if we chance to thinke of them, this thought be as suddenly vanished, as a flash of lightning; it is a most manifest signe, that our treasures are not in heauen, but vpon

the earth, that we loue the world better then God, and more esteeme of these transitorie trifles, then of that eternall hap∣pinesse in Gods Kingdome.

Secondly, that which a man best lo••eth, of that he most* 1.298 talketh and speaketh, with greatest comfort, and vnweari∣ed delight; either commending, o•• 〈…〉〈…〉miring it, or finally conferring of the meanes whereby he may compasse and in∣ioy it; for as our Sauiour teacheth vs, out of the abundance of the heart, the mouth speaketh. And the tongue is the interpre∣ter of the mind; and consequently by the tongues language, wee may easilie gesse at the hearts meaning. As therefore the doore-keeper said vnto Peter, thou art surely of Galilee, for thy speech bewraieth thee: so when a man taketh his whole delight in worldly and carnall communication, wee may conclude, that he is a citizen of the world, because his speech bewraieth him: for as when the clocke within is disordered, and the wheeles out of frame, the hammer and bell must needs giue a false sound: so when our hearts are inwardly disordered and corrupted with worldlinesse and prophanenes, our speech outwardly accordeth with them. So the Apostle Iohn saith, that because they are worldlings, therefore speake ther of the world, and the world heareth them.* 1.299 Thus as the Prophet Esay telleth vs, the niggard will talke of niggardnesse; and thus the ambitious man taketh his chiefe delight to speake of his honours and preferments; the coue∣tous man of riches, the voluptuous man of his pleasures and delights: In a word, whosoeuer hath his mind chiefly de∣lighted with the worlds musicke, he hath his tongue also tu∣ned to the same key; and taketh his ioy and comfort in spea∣king of nothing, but of the world, and worldly vanities. But on the other side, when once our minds are weaned from the world, and when we haue laid vp our chiefe treasures in hea∣uen; when we esteeme God our soules sole and chiefe de∣light, and with the Prophet Dauid account the Lord our* 1.300 glory and reioyoing, when our chiefe comfort is in that assu∣rance which we haue of our heauenly inheritance, and of the eternall ioies of Gods Kingdome; then doe wee take our chiefe ioy and comfort, in talking and conferring of such

matters as concerne the sauing knowledge of God, then do heauenly discourses replenish our heart with delight, and then is it our chiefe comfort and contentment, to speake of the excellencie and riches of our blessed patrimonie reser∣ued* 1.301 for vs, or of the meanes how wee may further be assured that we shall inherit and enioy it. Let therefore our tongues be the touchstone of our hearts, whereby wee may easily di∣scerne whether they be of heauenly mettall or of earthly drosse. And let vs examine our owne consciences, whether we take our chiefe delight and comfort in speaking of these heauenly things, and desire to frequent their company most, who vsually intertaine vs with such diuine discourses; and whether in hearing and talking of them, wee be not glutted with satietie, but rather affected with cheereful alacritie, and tickled with inward ioy. And if we finde that wee can abide this triall, wee may be assured to our comfort, that the Lord is our chiefe loue and delight, and that our treasures are not on earth, but in our heauenly countrie the kingdome of God. But if wee find our selues vnacquainted with this lan∣guage of Canaan, and take no more delight to heare it, then some vnknowne speech: If after a word or two spoken of these spirituall and heauenly excellencies, wee are straight glutted with loathing satietie, and offer occasion of some other talke; it plainly discouereth our inward corruption, and euidently sheweth, that our hearts and affections are not set vpon God, and the riches of his kingdome, but doe chiefly esteeme, and most feruently loue, the things of this life, the world, and worldly vanities.

But heere some may obiect, that if much thinking and* 1.302 speaking of the things of this world, be infallible signes, that wee loue them more then God, and the ioyes of his king∣dome, then who can be acquitted of this corruption, seeing the vsuall matter of meditation, and the most ordinarie theame whereon all men discourse, are their earthly affaires, and the things of this life. To which I answere, that whilest we remaine here, we are more flesh then spirit; and therefore it is no maruell if our discourses be for the most part world∣ly and carnall: but yet wee must take heed that wee doe not

please our selues in our corruptions, but labour to mortifie and subdue thē, and to accustome and inure our hearts and tongues, to meditate and talke of spirituall and heauenly matters, as being of chiefest worth and excellencie. And if we thus doe, then can we not be said to loue the world more then God, although wee talke more of it: for not simplie to thinke and speake more of these things, doth shew that we loue and affect them more, but to thinke and speake of them with greatest delight and chiefest comfort. For seeing the obiects both of our meditations and speeches, are offered vnto them by the ministerie of the senses, it is no maruell though we think and speake more of sensible things, though we lesse esteeme them, the of those heauenly excellencies, which are onely intellectuall, and not subiect to the senses, although we must value them in our iudgements, and affect them with our loue. Againe, our ordinarie callings and ne∣cessarie affaires of this life, do inforce vs ordinarily and com∣monly to thinke and speake of them, more then of spirituall and heauenly things; but hereof it followeth not, that wee loue them more then they, for there is great difference be∣tweene doing a thing often vpon necessitie, and doing it with chiefe comfort and delight. The workman thinketh more of his worke and tooles, the husbandman of his hus∣bandrie, the painter of his picture and colours, then of their beloued wiues and most deare children; but yet it follow∣eth not, that they affect them with more loue, seeing the rea∣son hereof is, because these things are continually subiect to their senses, and the obiect of their labors and imployments; and not because they most esteeme them in their iudge∣ments.

Thirdly, we loue those things most, which we most desire* 1.303 to enioy, and bestow greatest paines and studie to obtaine our desire; for according to the measure of our loue in affe∣cting, is our zeale in desiring, and our care and labour in see∣king that which we so much affect and desire. And this also is ioyned with an earnest endeuour, to vse all meanes which may further vs, and to auoid all impediments which might hinder vs in attaining vnto that, which with such great zeale

we desire and seeke. Vnto which we may adde an inuincible patience, in suffering and induring all things, for the enioy∣ing of that which wee esteeme and loue. For (as one saith) euery wicked worldling is so much more patient and strong, to in∣dure* 1.304 any euils, by how much the loue of the world doth more a∣bound in him; and euery righteous man is so much more constant and couragious to endure any miseries, by how much hee is more inflamed with the loue of God. But the loue of the world hath his beginning from our free choice, his progresse from the delight of pleasure, his strength from the bond of custome: but the loue of God is shed abroad in our hearts by the holy Ghost. And thus worldly men aboue all things desire worldly vanities, think∣ing no care and studie too much, nor paines too great, for the atchieuing of their desire; tyring their wits, spending their sweate, and strength, yea consuming their bodies, and expo∣sing themselues to all dangers, that they may attaine vnto their worldly hopes; in the meane time neuer thinking of the saluation of their soules, much lesse endeuouring to vse those meanes whereby they may bee assured of it. And thus the ambitious man aboue all things desireth honors and pre∣ferments, and consumeth his state, relinquisheth al pleasures, bendeth his whole studies, spareth for no labour, and run∣neth himselfe into most desperate perils, that he may attaine vnto them; the couetous man also holdeth the same courses, neglecting his credit, and contemning all delights, that hee may scrape together riches. And the voluptuous man, careth not by lust, surfetting, and drunkennes to make himself more vile and contemptible then a bruit beast; neither spareth he for any cost, but consumeth his estate, that he may spend the time present in delight and sensualitie. And why is this, but because euery one affect their seueral obiects with their chief loue, and therefore thinke nothing too much which either they bestow or suffer for the enioying of them. And contra∣riwise, they who like the wise Merchant most esteeme and loue the precious pearle of Gods kingdom, his sauing truth, and the ioyes of heauen, they will not sticke to sell all the world, with the pleasures, riches, and preferments thereof,* 1.305 that they may compasse and procure them. According to

this signe therefore let vs examine our loue, whether it be more set vpon God, or vpon the world; and this may easilie be determined, if we consider whether we doe more earnest∣ly desire the fauour and the assurance of our owne saluation, or the fruition of worldly vanities; whether we bestow grea∣ter studie, cost and labour, in seeking after Gods spirituall graces and eternall ioyes, and indure all this paines with more patience; or in attaining vnto the pleasures and profits of this life. Finally, whether wee could be content either ne∣uer to haue, or soone to leaue, whatsoeuer in the earth is deare vnto vs, if the time of triall should come; rather then we would not purchase the precious pearle, euen Gods loue and our owne saluation. And lest our secure consciences should deceiue vs, with a false conceit of this true loue, let vs further examine it according to the second point, namely, whether with more care and diligence we desire and seeke after those meanes, whereby we may be assured that we shall obtaine these spirituall graces and heauenly happines, which is a liuely faith, with a godly and sanctified life (for sanctifi∣cation assureth vs of our iustification, vocation, election, and consequently of our saluation) or the meanes whereby wee may attaine vnto our earthly desires. And then againe, whe∣ther we doe with more circumspection and indeuour auoid those impediments, which might hinder vs from obtaining the heauenly treasures of Gods kingdom, namely our sinnes and the transgression of Gods commandements, which are that wall of separation betweene God and vs; or those hin∣drances and lets which crosse our worldly desires. And if in these respects our consciences iustifie vs, then doe we surely loue God better then the world; and preferre heauenly hap∣pinesse, before earthly prosperitie. But on the other side, if our consciences witnesse against vs, that wee desire more worldly vanities, then eternall glorie; that wee wholly neg∣lect this, and bestow all our studie, cost and labour in seeking and procuring of the other, that wee can willingly finde in our hearts by committing of sinne to make a forfeiture of our heauenly inheritance, so as wee may obtaine by it some earthly profit or delight; and finally, that we more carefully

auoid the impediments which crosse our worldly desires, then sinne which like a stumbling block in the way hindreth our passage into our heauenly countrie; then doe wee more esteeme, and more dearely loue the world and worldly va∣nities, then the Lord himselfe, and the eternall ioyes of his kingdome.

Lastly, that which we most esteeme and loue, we also take* 1.306 in it most ioy and contentment, and therefore are more care∣full still to keepe it whilest we haue it, and bewaile the losse thereof with greatest griefe, when as it is taken from vs. The ambitious man most reioyceth in the vaine glorie of the world, and careth not to lose his life that he may preserue his honour, accounting it the bitterest death to liue disgraced: The couetous man most glorieth and reioyceth in his ri∣ches, & is content to hazard his soule, rather then his wealth. The voluptuous man most reioyceth in his pleasures, and would rather sell both earthly and heauenly patrimonies, then he would be d••priued of his sensuall delights. And ac∣cording to their ioy in keeping them, such is their feare of losing them, and answerable to both is their sorrow and griefe, when as they are taken from them. On the other side, they whose hearts are inflamed with the fire of Gods loue, doe most reioyce in him, and in the assurance of his loue and mercie towards them; and making most precious account of this iewell, they had rather lose the whole world then Gods fauour, or the testimonies thereof in their owne con∣sciences; and g••ieue more when hauing fallen into sinne, they want the ioy of their saluation, and doe not apprehend the loue of God, nor sensibly discerne the beames of his fa∣uour shining into their hearts, as they haue done before times, then if they were depriued of all the honours, riches, and pleasures of the world. Let euery one therefore accor∣ding to this signe examine himselfe; and if vpon triall wee finde, that God is our principall ioy, and that wee most re∣ioyce in his saluation; if with the Prophet Dauid wee had rather see the light of Gods countenance shining vpon vs,* 1.307 then that men should shew vs any worldly good; and when it appeareth, haue more ioy of heart, then worldly men haue

when their wheate and oyle abound; if in this we can with him rather place our blessednesse, that the Lord is our God,* 1.308 then in the enioying of all the prosperitie of the world; if we haue greater care of retaining the fauour of God, and as∣surance of our owne saluation, and feare of losing it, then of these worldly vanities; and answerably doe vse the meanes, indeuouring aboue all things to leade a godly and sanctified life, whereby our assurance of them is more and more con∣firmed; and contrariwise to keepe our consciences vnspot∣ted of any wilfull, knowne, or presumptuous sinnes, whereby it is weakened and impaired: And if besides our purpose hauing fallen into these sinnes, and thereby hazarded our chiefe ioyes, we can with more bitter griefe bewaile it, then any worldly shame and danger which wee incurre thereby; crying out with Dauid: Make me O Lord to heare ioy and* 1.309 gladnesse, that the bones which thou hast broken may reioyce; restore me to the ioy of thy saluation, and stablish me with thy free spirit: then may wee be assured to our comfort, that the Lord is our chiefe loue, and that we esteeme him aboue the world, and worldly vanities. But if contrariwise wee little reioyce in God, but take all our comfort and solace in earth∣ly things; if we feare the losse of our worldly wealth, pomp, and pleasure, and care not for the losse of Gods loue and fa∣uour; if wee neuer endeuour to leade a Christian life, nor take any paines in mortifying our sinnes and corruptions, that we may attaine vnto the assurance of Gods loue and our owne saluation; and thinke no care or paines too much to preserue and secure our worldly profits and delights; if wee doe not mourne for our sinnes, because by them wee haue displeased God, and hazarded the losse of his fauour, but on∣ly in regard of some worldly punishment, which doth ac∣companie them; and can heartily grieue when wee are de∣priued of earthly vanities, and haue no sorrow at all when by sinne we haue lost the assurance of Gods loue, and of our heauenly inheritance in his kingdome, wee make it manifest that our hearts and affections are groueling vpon the earth, and that we loue the world more then God.

It cannot indeed bee denied, but that in respect of sense* 1.310 and feeling a man may more reioyce in worldly things, then in God, and heauenly excellencies, & answerably may haue more care, feare and griefe about the keeping and losing of them, then the other; and yet may truly loue and reioyce in God, and grieue for his sinnes, because he hath displeased him; for as we are more flesh then spirit, so our carnall affe∣ctions and passions, are more strong and violent about flesh∣lie and carnall things, then about things diuine and spiritu∣all: both because we haue more corruption then grace in vs, and also because these earthly things which are naturall and sensible, both in their inioying and in their losse, doe more sensibly affect our naturall affections. Whereas our affecti∣ons towards God and heauenly things are spirituall and su∣pernaturall; and the things which we thus affect diuine and heauenly; in both which respects, they are not so sensible as the other. And therefore the truth of our loue, reioycing, feare and sorrow, about heauenly and earthly things, is not to be measured by our senses, their quantitie, and violence of our passions, but according to their simplicitie and sincerity. But yet if in our sense, or in the quantitie and degree, our ioy in the world exceed our ioy in God, and our sorrow for earthly losses, be more strong and violent, then it is for sin, and the losse of Gods fauour, it cannot be denied, but that it proceedeth from the strength and violence of our naturall corruptions, and that wee haue the like corruption in our loue, which in respect of the ardencie and heate, affecteth earthly things more then heauenly. And therefore ta∣king notice hereof, that we loue the world more then God, and that wee set our affections more vpon earthly vanities, then vpon heauenly excellencies, we must not rest conten∣ted with our imperfections and corruptions, and applaud our selues, because wee haue in vs the loue of God in some measure, and (though not in the heate of our affections, yet) in the soundnesse of our iudgements we more esteeme him, but we must labour earnestly to perfect our wants, and to mortifie our corruptions, and neuer to be at quiet, but still

aspiring from one degree to another, til at last we attaine vn∣to that degree of perfection and sanctification, that wee can loue and reioyce in God, more then in the world, and grieue more for his displeasure, then for any earthly losse, and that both in quantitie and degree, and in our owne sense and fee∣ling. For otherwise if these affections which we thinke san∣ctified, and in truth, doe standat a stay, and we be contented with that weake and imperfect measure, hauing not so much as a desire or indeauor, that they go forward and increaso; it is a manifest signe that there is neither truth nor sanctification in them; but that they are false and counterfeit; seeing al true grace is either in the growth, or at least, desireth and labou∣reth in the means, whereby it may grow to more perfection.

CHAP. VIII.

That the best things in the world are but meere vanities, in comparison of Gods spirituall graces, and heauenly excellencies.

ANd thus haue I set down the signes of world∣ly* 1.311 loue, whereby this dangerous disease may be discouered and knowne; according vnto which if wee examine our selues, I doubt not, but many who through their securitie thought themselues sound, and in good case, shall find that they are desperately sicke of this disease euen to the death, vnlesse they prouide speedily whole some medicines for their recouerie; yea and those who are in the best estate, if with∣out selfe-loue, flatterie and partialitie, they trie their estate according to these rules, they shall plainely discerne, that howsoeuer Christ hath called and culled them out of the world, yet they haue left some part of their heart and affecti∣ons behind them; and that howsoeuer through Gods mer∣cie they are pulled (as it were) by strong hand, out of this spi∣rituall Sodome; yet they are ready euery hand-while with Lots wife to looke backe, as being loth to leaue their world∣ly profits and preferments, and to be weaned from the plea∣sures

of sinne, which they haue so long sucked with so great delight. They shall find that they are like prisoners newly deliuered, and freed from their bolts, who by their hal∣ting and lamenesse are still put in mind of their old bonds and fetters, that they are like greene and feeble bodies new∣ly recouered of some dangerous disease, that is, weake and void of strength in spirituall graces, and especially in the true loue of God, and his spirituall and heauenly excellencies, and readie to fall into a relapse of their old sicknesse worldly loue, vnlesse they be very watchfull and carefull ouer them∣selues, and keepe a strict and curious diet, neuer feeding vp∣on these worldly vanities, but with great temperance and moderation. And that still there are some relikes of those corrupt humours of worldly loue remaining in them, and remainders of this burning and vnkindly heate, which will extinguish, or at least abate that diuine and spirituall fire of the loue of God and heauenly things, vnlesse that heate bee qualified, those corrupt humors purged, and that vitall flame of diuine loue bee continually nourished with wholesome cordials and restoratiues prescribed in God word. Finally, they shall plainely perceiue, that they are like that harlot, of whom Hosea speaketh, who being married vnto Christ, after they haue long time liued in spirituall whoredome with the world, are hardly drawne from their old filthinesse, to which they were so long inured, but are ready continually to affect their old louer, and to renew their fornications and vnclean∣nesse; vnlesse they were restrained by their husband Iesus Christ, and by the power of his spirit, word and chastise∣ments (as it were) by strong hand, held backe from running on in these leaud and wicked courses.

And therefore as I haue shewed the signes of this disease;* 1.312 so now in the next place I will prescribe the remedies, and set downe such wholesome medicines as may serue, both for preseruatiues to keepe them sound, who are not yet infected with this spirituall poison; and also for purges to free vs from these hurtfull humors of worldly loue, if they abound in vs, which being applied by the patient, and made effectuall by Gods blessing, may restore vs to health, though through

these tough and noisome humours oppressing vs, wee were brought into a deepe consumption of godlinesse, and euen vnto the very gates of death. And finally, for cordiall resto∣ratiues to recouer vs being weake, vnto our perfect health, and confirme and strengthen vs more and more in the true loue of God, his spirituall graces, and the eternall ioies of his Kingdom. That therfore we may not immoderately loue the world and worldly things, but may contemne them when they come in comparison of heauenly excellencies, and that we may not at all affect them, but may hate and abhor them, as they are the diuels instruments and baites to perswade and allure vs vnto sinne; let these reasons mooue vs: first,* 1.313 because there is no cause why we should thus immoderate∣ly loue and affect them, nor thus vnlawfully desire to com∣passe them, in respect of the things themselues which are thus loued and desired. And secondly, because there is no reason hereof in regard of vs, who do affect and couet them. In the things themselues, there is no cause of this immode∣rate loue; first, because though we neuer so much dote vpon and desire them, yet they doe not bring vnto vs any true, substantiall, or certaine good: and secondly, because being thus affected, they become the instruments of much euill; and therefore as in the former respect they are to bee con∣temned and despised, so in the latter they are to be abhorred and reiected. They doe not bring vnto vs any found and certaine good: first, because they are of no great and desira∣ble goodnesse, though we should long inioy them; and also because they are altogether vncertaine, both in the getting and possessing. They are of no great goodnesse vnto vs, though we could for euer inioy them; first, because these things themselues are vaine, and of no great worth or excel∣lencie; whereupon also it followeth, that they do not satisfie, nor giue vnto vs any true or sound contentment; and se∣condly, because they are vtterly vnprofitable, and besides mixt and accompanied with innumerable euils, & manifold miseries. For if I shall prooue that there is no cause why we should desire them, either in respect of themselues or vs; that they bring vs no true good, but contrariwise much euill; that

as they haue no great goodnesse in them whilest wee haue them, so though they had, yet we haue no assurance of them; that they are vaine, and of no excellencie, and yet mingled with a multitude of miseries; there will bee little reason why we should greatly loue them; and much lesse why wee should preferre them before Gods spirituall graces and hea∣uenly ioies; or accept of them as Satans wages, whereby he perswadeth vs to serue him by committing of sinne, wherby we hazard the losse of our soules, and of our heauenly inhe∣ritance, which are infinitely of more worth then the whole world.

First therefore wee are to know, that the world and the* 1.314 best things which it can boast of, are but meere vanities, and in comparison of Gods spiritual graces, and our heauenly in∣heritance, of no worth or excellencie; neither is there any thing in the earth great or excellent, but the Christian mind which contemneth and despiseth these highly esteemed va∣nities. They make a faire shew indeed to those, whose iudge∣ments are alreadie forestalled with the false conceits of their corrupt flesh, and seeme to be of some value and greatnesse to those who look vpon them through the spectacles of affe∣ction. But if wee pul off their false couers, and seriously and vnpartially behold them after their deceiuing colours and painted vizards are laid aside, we shall find the world in his chiefe beautie and pompe to bee but a glorious hypocrite, faire in shew, and foule in truth, professing and promising much, and performing nothing; or a beautifull sepulcher outwardly adorned with all cost and brauerie, but within full of stench and rottennesse; or like vnto our faire buildings in these times, which making a sumptuous shew to the pas∣sers by, seeme to inuite poore men to receiue reliefe; but within haue no prouision for hospitalitie, nor food to refresh those who stand in need. The like vanitie also is in all those worldly things, which are so affected and admired of those, who haue erected them in their hearts, as their idols whom they serue and adore; herein indeed truly resembling idols and images, which are outwardly adorned with gold and precious ornaments, and make representation of some excel∣lent

personage, whereas if you examine them any further then the very superficies and outside, you shall finde them no better then stocks or stones. So these worldly vanities seeme to those whose weake sight can pearce no deeper then the outward shew, beautifull and glorious; whereas in truth if wee could behold them inwardly with the eye of a sound iudgement, wee should easily discerne them to bee contemptibly base, and of no value. In this respect like those goodly and beautifull pageants which being outwardlie adorned and set forth with gold and painted colours, moue multitudes of people to runne after them, and to behold them with ioyful admiration and rauishing wonder; where∣as if you looke into their inside, you shall finde nothing but a few sticks, ragges, and patches; and in respect of their sub∣stance and durablenes so slight and weake, that they are only fit for a vaine shew, and to serue for a daies sport.

But this vanitie of the world and worldly things may bee* 1.315 more specially shewed both by testimonies, and also euident reasons: for the former, Dauid affirmeth that man in his best estate is altogether vanitie; that he walketh but in a shadow and disquieteth himselfe in vaine. And else where hee compareth this worldly prosperitie to a dreame, which delighteth whi∣lest a man sleepeth, but when hee awaketh vanisheth away, and leaueth nothing behinde it, but sorrow and discontent, because their ioyes and hopes are frustrated. So the holie Ghost saith, that the power and prosperitie of the Churches enemies, shall be like as an hungrie man that dreameth, and be∣hold* 1.316 he eateth, and when he awaketh his soule is emptie: and like as a thirstie man that dreameth, and loe he is drinking, and when he awaketh, behold, he is faint, and his soule longeth. In which respect one affirmeth that the Apostle saith the figure of this* 1.317 world doth passe away; intimating vnto vs, that all worldly things are but in shew and figure onely, and like a shadow or a dreame* 1.318 which vanish away, hauing nothing in them substantiall and in truth. How childish therefore is that mind which respecteth sha∣dowes, and is proud of dreames, fixing it selfe vpon that which soone after shall passe away? The Prophet Esay compareth the worldlings endeuours in hunting after these earthly vani∣ties,

to the weauing of a spiders webbe, which being made with great labour, is altogether vnfit to make a garment to keep warme or couer nakednes, & good for nothing but to catch flies. And the Apostle Paul affirmeth y^t before his con∣uersion vnto God, his vnderstanding, thoughts and commu∣nicatiō* 1.319 which were spent about worldly things, were meer∣ly childish; the which being come to a ripe age in Christ he put away, exercising his minde and tongue about things spirituall and heauenly. So others compare the desires and labours of worldly men to childrens sports, their stately* 1.320 buildings to their houses erected in the sands, their gathe∣ring of riches, to their gathering of stones, and other trifles; their honours and preferments, to their kings, lords, and go∣uernours which they make in play among themselues; their esteeming of earthly vanities, to that great account which children make of their contemptible toyes, preferring their* 1.321 copper chaines, brouches, babies, tops and scourges, and such like trifles, before both their parents and their patri∣monie; and finally their foolish mourning and lamenting for the losse of their riches and preferments, to the ridiculous crying of sillie children, when their houses are cast downe, or their trifles taken from them. Neither is there any diffe∣rence betweene them, sauing that children very easily pro∣cure those things which they so much affect; but world∣lings purchase their follies at deare rates, and obtaine them* 1.322 with much sweate and labour; they securely enioy their sports and delights; but these, as they compasse their desires with much paine and difficultie, so they possesse them with much care, feare, and danger. To which purpose another crieth out: See O wretched man (saith he) that all which thou affectest is but meere vanitie, and all follie and madnesse, whatsoe∣uer thou doest in the world, except that alone which thou doest towards God, for God, and to Gods glorie; whatsoeuer thou doest without God is all sinne and vanitie, because there is nothing good which is without the chiefe goodnesse.

But if we would haue a testimonie aboue all exceptions,* 1.323 let vs consider what Salomon speaketh of these worldlie things, who had not onely most wisedome and iudgement

rightly to value them, but also more experience of them then any other, seeing he abounded more in all worldly prosperi∣tie, then any man that euer liued vpon the earth. For as in himselfe he excelled all mortall men that euer breathed, in* 1.324 wisedome and vnderstanding, the which hee purposely im∣ployed, to improue all these worldly things to their vtter∣most value, as himselfe professeth; so in his state he farre out∣stript all others in prosperitie and abundance. For if you re∣spect his honour, the holy Ghost saith, that there was neuer any among the Kings like vnto him; for hee was a mightie* 1.325 Prince, yea a great Monarch, who reigned ouer all kingdomes, from the riuer vnto the land of the Philistines, and vnto the bor∣der* 1.326 of Aegypt; and he ruled in all the region on the other side of the riuer from Tiphsah euen vnto Azzah; ouer all the Kings on the other side the riuer, and they brought him presents and serued him all the daies of his life. Yea and not only they, but all the Kings of the earth sought the presence of Salomon, to heare his wisedome that God had put in his heart, and they brought euery man his present, vessels of siluer, and vessels of* 1.327 gold, and raiment, armour, and sweete odours, horses and mules from yeere to yeere. If ye looke to his riches, he had all things in abundance, and excelled herein also all the Kings of the earth, as the holy Ghost speaketh. He had six hundred, three∣score,* 1.328 and six talents of gold yeerely, besides that which was brought in by his Tolegatherers and Merchants, and the presents which the Kings of Arabia brought vnto him: hee had a stately Throne of Iuorie with six steps, and twelue li∣ons* 1.329 at the ends of them couered with gold; hee made two hundred Targets of beaten gold, six hundred shekels going to a Target; and three hundred shields of beaten gold, three* 1.330 hundred shekels going to a shield; his drinking vessels, yea all the vessels of his house of the wood of Lebanon, were of* 1.331 pure gold; as for siluer in his daies it was nothing esteemed, but was as common as stones in the streete. For his proui∣sion he had for one day thirtie measures of fine flower, and three score measures of meale, which according to the least account is 232 quarters, and according to the estimate of others much more; thirtie oxen, an hundred sheepe, beside* 1.332

Harts and Bucks, Bugles and fat fowle. He had fortie thou∣sand stalls of horses for his chariots, and twelue thousand horsemen. His pleasures also were answerable to his honors and riches, for looke what delights wit could inuent, or* 1.333 wealth and power prouide, and he denied none of them vn∣to himselfe, nor withdrew his heart from any ioy, as himself testifieth. He had seuen hundred Queenes to his wiues, and three hundred Concubines; he built great works and state∣ly houses, hee planted fruitfull vineyards and pleasant gar∣dens, with goodly orchards furnished with all manner of fruites, hee had his fountaines and delightfull springs, his woods and shadie groues, his sweete musick, and in a word, all the delights of the sonnes of men. Besides all which pri∣uate good, he publikely ruled with peace and tranquillitie al* 1.334 his kingdomes, his whole life. He was loued, feared and ad∣mired of all his people for his wisedome and iustice; and* 1.335 that also which is the ioy and comfort of a good King, all his subiects liued in great prosperity vnder him. For al Iudah and Israel dwelt without feare euery man vnder his vine and vnder* 1.336 his figtree, from Dan euen to Beersheba all the daies of Salomon. By all which it appeareth, that as neuer man had the like wisedome, so neither the like prosperitie and abundance of all worldly blessings. But heare after all his pompe and pro∣sperity what testimony he giueth to all these earthly things, and that vpon his owne experience. Ʋanitie of vanities, saith the Preacher, vanitie of vanities, all is vanitie. Yea he conclu∣deth* 1.337 afterwards that all is not only vanitie, but also vexation of spirit, and that there is no profit vnder the sunne. If a poore man though neuer so wise, or a scholer out of his knowledge and discourse had thus proclaimed the worlds vanitie, it might haue been deemed to haue proceeded from want of ex∣perience, because they had neuer triall of them, or from some melancholike conceit, mouing them to contemne that which they had no hope to enioy. And therefore because we should take no exceptions against this testimonie, it hath pleased the Lord to teach vs this lesson by such an one as had not only most wisedome to iudge of them, but also most trial and experience of all these things, which the world estee∣meth

good, and worth desiring, both in respect of his abun∣dance, and great varietie of them, and his long, secure and peaceable time, wherein he did inioy them; and that with∣out the mixture of those innumerable troubles, with which other men are vexed and molested.

And so much for the testimonies which serue to shew the* 1.338 worlds vanitie, vnto which innumerable others might bee added out of writings, both diuine and heathenish; but these being sufficient I will come to the reasons, which also proue it. And first the vanitie and worthlesnesse of the world and worldly things in comparison of those which are spirituall and heauenly, may hereby appeare, in that they are but Gods common gifts which he giueth in his infinit bountie, as well to his enemies, as vnto his friends; to those who neglect all dutie, and rebell against him, as well as to his children and seruants, who loue and feare him. Yea, commonly the Lord bestoweth these worldly things in great abundance vpon the wicked, whereas for the most part he giueth them to the godly and righteous, whom he chiefly loueth, but with a spa∣ring hand, and so much onely as may serue for their necessa∣rie vse. And this Dauid obserued, whereas he saith, that his wicked aduersaries were inclosed in their owne fat, that they* 1.339 had plentie not onely for themselues, but for their children. Yea so great was the prosperitie of wicked men, and so sharp his owne punishments and chastisements, that when he con∣sidered of it, his feet were almost gone, and his steps had well* 1.340 neere slipt, being readie to preferre the estate of the vngodly, before the blessed condition of the children of God. And thus the Church in the Lamentations complaineth, that her aduersaries were the chiefe, and that her enemies prospered;* 1.341 whereas she was afflicted, and her children led into captiuitie. But of this I haue spoken more fully when I generally intreated of prosperitie, and therefore will for the generall, adde no more testimonies nor examples.

Onely let vs consider the truth hereof in those three in∣stances* 1.342 of honours, riches and pleasures. And first for honours wee shall find, that God hath more bountifully imparted them vnto the wicked and reprobate, then vnto

the godly and faithfull. Thus Esau flourisheth in pompe and worldly glory, going attended in great state, with 400. men waiting at his heeles; and Iacob creepeth and croucheth vnto him, meanely accompanied with a few poore seruants, that tended his sheepe and cattell. Thus Pharaoh sitteth in the regall throne, raigning and ruling at his pleasure, and making his corrupt and vniust will to stand for law; where∣as Moses and Aaron, the beloued of the Lord, are humble suiters vnto him for the peoples libertie, and at his becke to go and come as he appointed. Thus the high Priests, Scribes and Pharisies, sit in Moses chaire, and are esteemed the great Rabbins and Doctors of the world; whilest the deare Disciples of Iesus Christ, are basely esteemed as Galileans and poore fishermen, conuented before the iudgement seats, checked, taunted, scorned and misused, as though they had bin the very offskourings of the world. Yea thus doe wicked Herod, Pilate, Annas and Caiphas raigne as Kings, and sit on the iudgement seate, absoluing and condemning whom they will: and contrariwise, our Sauiour Christ, the onelie begotten and dearely beloued Son of God, is haled before them, accused and reproched, scorned and derided, buffeted, spit vpon, whipped and misused.

The like also may bee said of riches, with which wicked* 1.343 men commonly most exceed; whereas Gods seruants often∣times are scanted of necessaries: So Nabal aboundeth in all superfluitie, and Dauid is an humble suiter vnto him for reliefe; the false Prophets are nourished at Iesabels table, and poore Elias is in commons with the Rauens; the Phari∣sies and Scribes eate the fat of the land, and abound in wealth, and the Disciples are forbidden to possesse gold or* 1.344 siluer, yea, to carrie a scrip, wherein to put their needments, or to be owners of two coats at once; vnto Iudas is the bag committed, whereas Peter hath neither siluer nor gold, as he* 1.345 professeth. The idolatrous Kings and heathen potentates haue the world at will, strouting themselues in their statelie palaces, and wallowing in their wealth; but Iesus Christ, the Lord of heauen and earth, and heire apparant of Gods glo∣rious Kingdome, when he is borne, hath a manger for his* 1.346

bed, the stable for his lodging chamber, and the oxen and horses for his chamber-fellowes. Neither was he better pro∣uided for, when he came to riper age, for as himselfe testifi∣eth, the foxes haue holes, and the birds of the heauen haue nests,* 1.347 but the Sonne of man hath not whereon to lay his head; yea, so vnfurnished was he of wealth at some times, that when hee was to pay poll money, he was faine to borrow it of a sillie fish.

Finally, the pleasures of the world are also Gods common* 1.348 gifts, which he bestoweth as well on the wicked and repro∣bate, as vpon his owne children and seruants: yea in truth much more plentifully haue the enemies of God and his grace, enioyed them from the beginning of the world to this day, then those who haue feared and serued the Lord; for seeing they are to vs, by reason of our corruption, like kniues in the hands of children, and sweet and licorous meats, whereon they are apt to surfeit; therefore the Lord suffering wicked men, as it were slaues and vassals, to take their libertie, and to vse what diet they list, as not regarding their spirituall health and life, nor caring what becomes of them; hath alwaies had speciall care of his owne children, dieting them with such a small pittance, as they may well digest, without impairing the▪ health of their soules; and mixing these delicious drinkes of pleasures, in the bitter cup of afflictions, whereby he hath still purged away these grosse humours of corruption, when they began to abound with them through their daintie fare. And thus he suffered those abiects, Ismael and Esau, to spend their time in hunting and reuelling, pleasure and delight; whereas the promised seed, Isaac and Iacob, to whom the promises belonged, spent their time in painefull labours, and whilest they kept their sheepe, indured the scorching heate of the Sunne by day, and the pinching cold of the frosts by night. Thus Dauids wicked enemies were so pampered with delights, that their eies* 1.349 stood out with fatnesse, whereas he was daily punished and chaste∣ned euery morning. Thus Diues the rich glutton, clothed himselfe with purple and fine linnen, and fared deliciously euerie* 1.350 day, and poore Lazarus, beloued of God, is pinched with

hunger, clothed with rags, and tormented with sores and sicknesses. Finally, the whore of Babylon is suffered to haue* 1.351 in her hand a golden cup, ful of voluptuous pleasures and de∣lights, and not only to drink thereof largely her selfe; but al∣so to make drunk with her abundance the great princes, and potentates of the earth: whereas the poore Saints of God haue allotted to their share the cup of afflictions, wherein our Sauiour Christ beginning to them, drunke a larger draught, then euer any mortall man. In which respect, the Lord dealeth with mankind, as the wise Physitian with his sicke patients; those ouer whom hee is most carefull, in re∣gard both of the loue he beareth them, and the hope he con∣ceiueth of their recouerie, he straightly dieteth, forbidding them the vse of those meats and drinkes, which by reason of their disease they loue and desire; and giueth them many a bitter potion, and troublesome plaister, that hee may hereby restore them to their health: whereas contrariwise those whom hee neglecteth, because their diseases are desperate, and past hope of cure, are permitted to vse what diet they list without restraint. And thus the Lord giueth to his deare seruants whom hee intendeth to cure, the bitter poti∣ons of afflictions, and restraineth them of worldly pleasures, which are so delightfull to their carnall appetites; whereas he suffereth reprobate men, who are desperately sicke in sin, to glut themselues with these fleshly delights, and to haue their owne carnall appetite, as the rule and direction of their diet.

By all which it appeareth, that these worldly benefits* 1.352 of honours, riches and pleasures are common to the wicked, yea, that they haue in them the largest share, and greatest part; whereas contrariwise God bestoweth his spirituall graces, faith, loue, hope, a good conscience and the rest, as also the assurance of his eternall and heauenly ioies vpon his owne seruants and children, who are most neere and deare vnto him. Whereby it is cleare and euident, that these are infinitely of more worth and value then the other; for if we will acknowledge the Lord to bee a wise dispenser of his own gifts, we need not to doubt, but that he giueth his least

benefits vnto those whom hee least affecteth, and reser∣ueth his rich treasures, and choicest iewels, for those whom hee most dearelie loueth. Neither can it bee imagined,* 1.353 that if hee esteemed these earthly things of any value, he would giue them to his enemies, and denie them to his friends, suffer reprobate and wicked men to abound with them, and giue them so sparinglie to his owne seruants, yea, to his onely Sonne, in whom hee was well pleased. For what wise man will inrich his slaues, and suffer his deare children to liue in want? bee liberall to strangers and enemies, imparting vnto them gifts of great value; and denie the vse of them to his owne familie? whereby it manifestly appeareth, that seeing the Lord infinite in wis∣dome and in loue towards his seruants and children, as also in iustice towards his enemies, doth bestow these earthlie things more abundantly vpon the wicked, then vpon the godly; therefore hee esteemed them but small trifles of lit∣tle worth or value, which hee bestoweth as temporall re∣wards vpon his slaues, and as wages for some base and ser∣uile duties by them performed; and that he accounteth his spirituall graces, and heauenly ioies his chiefe treasures, and gifts of greatest value, seeing he peculiarly reserueth them for his elect, and bestoweth them vpon his owne seruants and children, who are most deere vnto him. And as Abra∣ham gaue portions to his base children, & so sent them away; reseruing his chiefe riches, and the inheritance for his sonne Isaac, the child of promise: so the Lord bestoweth a portion of temporall and earthly benefits, vpon these bastards and base creatures; but as for his chiefe riches of spirituall grace, and his peculiar inheritance of eternall glory, them he reser∣ueth for his owne children, to whom the couenant of grace, and the promises of the Gospell belong and appertaine.

CHAP. IX.

That these worldly things haue their goodnesse onely from opinion, and from competition; from difficultie in obtaining, and from their rare∣nesse in inioying.

SSecondly, the vanitie and worthlesnesse* 1.354 of these worldly things appeareth, in that they haue in them no sound and substantiall excellencie, but what they haue from their opinion who inioy them: being meane to those, who meanely account of them, excellent to those who admire and adore them, & base, and of no worth to those who contemne and despise them; so that their goodnesse is not in truth, but in conceit; and if you would know of what value they are, you must not consider them in themselues, but bring them to be measured by the decei∣uable el••e of mans phantasie, and waigh them in the vaine and vnconstant ballance of humane opinion. In which you shall find no certaintie, seeing euery one varieth from ano∣ther, yea oftentimes from himselfe, now esteeming that which erewhile hee contemned, and despising that, which not long since he loued and admired. One maketh honour his idol, ascribing vnto it the chiefe excellencie, and in com∣parison thereof basely esteemeth of riches, and neglecteth pleasures; another adoreth gold as his God, and careth nei∣ther for his credit nor delight, so as his idoll be propitious vnto him; a third chiefly doteth on voluptuous pleasures, hauocking his estate, and setting his good name and reputa∣tion to sale for a daies delight, or a nights pleasure; yea wee may often see the same man one while raising the prizes of these earthly coines, and soone after crying them downe a∣gaine; in his childhood and youth, hee chiefly esteemeth pleasures, in his riper yeeres and full strength, his honour and reputation; and in his old daies despising both these,

he is wholly transported with couetousnes, and biteth at no bait so eagerly, as at that which is couered with gold. Now what worth or excellencie can bee in that, which hath his whole subsistence in so vnstable a ground, altering and changing, rising and falling, according to the vaine conceit, and inconstant opinion of mutable mankind?

But let vs consider the truth hereof in those speciall in∣stances,* 1.355 of honours, riches and pleasures which worldlings dote vpon with such great loue and admiration. And first for the honours of the world, who seeth not, that they are in themselues but bare shadowes and titles, consisting in the obseruance of some idle rites and ceremonies, as in higher place, capping, crouching, bowing, kneeling, descents, arms, pictures, words and tearmes, which haue in them no substan∣tiall good at all, but onely are esteemed and reputed so, in the conceit and opinion of the giuers and receiuers; the which foundation being altogether vnstable and infirme, that which is built vpon it, must needs bee vaine and muta∣ble; honours changing and varying, as oft as their opinions who doe conferre them change and alter. And hereof it is, that the selfe same thing which is honourable in one man, is disgracefull in another; that which is now praised and ex∣tolled, is at another time discommended and disgraced; and* 1.356 those obseruances and ceremonies, which in one place doe most magnifie a mans worth and dignitie, doe in another place and countrie vilifie and disgrace him; the opinions of men, changing with the aire, and honours with opinion.

The like also may be said of riches, which although they be more reall and substantiall then the other; yet their chiefe goodnesse and excellencie consisteth in the opinion of those who desire and possesse them; for what true worth and ex∣cellencie are in pearles and pretious stones which are valued at such high rates; if at least we measure worth by fruition and vse, but that which they haue from the vngrounded phantasie, and vaine conceit of those who desire them? what great excellencie is there in gold and siluer, aboue copper, iron and steele, but that as one saith, by the madnesse of some men, they are become pretious; Neither hath nature (as saith

another) made them of more value, but the will and opinion of* 1.357 men. For if we measure things by their vse and profit, iron and steele are much necessarie to the well being of man; see∣ing they doe not onely serue better for his defence, but also are the necessarie instruments of husbandrie, arts and occu∣partions. And yet so strongly this ill grounded opinion pre∣uaileth with worldly and couetous men, that they take much more delight in beholding their siluer in their darke chests and closets, then the comfortable beames of the Sunne in a winters day, though it be the chiefe instrument of their life and being; yea are readie vpon all offers to sell the fa∣uour of God, that they may obtaine gold; and the ioyes of heauen together with their owne soules, that they may in∣rich themselues with this shining earth and base mettall. The like also may be said of chaines, bracelets, rings, and such o∣ther massie ornaments; which were they not made precious and esteemable by the opinion of those that weare them, would otherwise bee thought combersome burthens, and troublesome clogs, which they would not be intreated, and scarcely hired to weare about them; yea were they imposed vpon them as a punishment, and not willingly put on as or∣naments, they would be borne with some impatiencie. But now so much are they extolled by the vaine opinion and conceit of men, that these things are not onely esteemed good, but in a high degree of excellencie, of which they be∣come proud, as though they were parts of their owne bodie; insomuch as they carrie their deare prized fetters, and gol∣den giues, not only with ease, but also with pleasure and de∣light; and weare these burthens not onely vpon them, but pearce their eares and make holes and wounds in their owne flesh, that so they may hang these clogs about, yea fix them fast vnto thē. So as it is to be feared lest together with their opinion, their fondnes & dotage increasing, they wil in time with y^e barbarous Indians weare thē also in their lips & noses. To this purpose one saith, that the wife imposeth vpon her rich* 1.358 husband, a necessitie of cost and charge, that she may drinke out of rich plate, sleepe in sumptuous furniture, lie in a siluer bed, load her hands with golden bracelets, and her necke with chaines and

iewels. For women are delighted euen with fetters, so they bee of gold, neither doe they esteeme them burthens, so they bee preti∣ous; nor thinke them bonds, so that their treasure shine in them. Yea, they are delighted with their wounds, that they may thrust gold through their eares, and hang pearles and iewels at them: and yet these iewels haue their waight, and such clothing their cold; they sweat with the burthen of their iewels, and are chill with cold in their thin silkes; and yet the opinion of their price helpeth all; and that which nature abhorreth, couetousnesse com∣mendeth and extolleth.

Lastly, what worth and excellencie is in worldly plea∣sures,* 1.359 more then opinion imparts vnto them? For doe wee not see, that that which to one is magnified as his chiefe de∣light, is vnto another loathsome and tedious? and contrari∣wise, that which is accounted this mans hell, is esteemed anothers paradise? one thinketh hunting and hawking his worldly happinesse, another accounteth it a tedious toyle; one swalloweth drinke as pleasing nectar, and the more hee drinketh, the more hee desireth; another when his thirst is quenched, receiueth it as a medicine, or loathsome potion; one pampereth his bodie, another abhorreth gluttonie, as a combersome vice; one taketh his chiefe felicitie in masking and reuelling, in carding, dicing, and dancing; another▪ ha∣teth them as idle and effeminate sports, and placeth his hap∣pinesse in martiall exercises, which th•• other fleeth as pain∣full and dangerous. In a word, euery man hath his seuerall delight wherein he taketh his chiefe contentment; and this contentment he hath not from any worth or excellencie in the thing it selfe, for then it would giue vnto all others the same delight, but from his owne opinion and conceit. And hence it is that his opinion changing, his pleasures also change, insomuch as wee may often obserue that those de∣lights which haue been heretofore his chiefe felicitie, vpon the alteration of his conceit, become loathsome and vn∣pleasant. And as a man distempered with a burning ague, thinketh wholesome drinkes bitter and loathsome; and those which are tart and sowre, pleasant and well rellished; which againe being restored to his health, hee much dista∣steth

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and disliketh: so voluptuous men being distempered with the raging heate of their burning passions, doe often∣times affect and desire, such carnall pleasures, and odious de∣lights, as afterwards they loathe and abhorre, when as the hot fit of their raging passions being ouerpast, they are some∣what recouered to their health, and haue a freer vse of their iudgement and reason. And therefore seeing all these things which the world esteemeth chiefely good, haue their worth and excellencie not from themselues, but from our opinion and conceit; let vs no longer adore these idols which are of our owne making, nor still suffering our selues to bee be∣witched with our owne phantasies; let vs any more serue and reuerence these things which are but of an indifferent nature, and meane qualitie; because we haue magnified them in our conceits, and seated them in the highest place of our hearts, which in respect of their small worth, scarce deserue any roome at all, or to stand (so much as) behind the doore, vnlesse it were to be at vertues call, to performe such offices and good duties as shee appointeth. But let vs learne at last to set our hearts and affections vpon spirituall and heauenly things, which are in their owne nature truely and substan∣tially good, and not like the other; therefore excellent, be∣cause we affect and thinke them so; but therefore to bee e∣steemed and much affected, because in truth they are of great worth and excellenci••

Thirdly, the vanitie of these worldly things heereby ap∣peareth,* 1.360 in that they are not commended vnto vs so much by their owne worth and excellencie, as by the competition of others who affect and seeke them as well as wee: for had we no corriuals in our loue to whet our affection, and shar∣pen our appetite, it would soone faint and languish towards these earthly things, there being in themselues no substanti∣all good which might serue as fuell to nourish and preserue it. But when as we see others admire and loue them, we be∣gin to imagine that there is somewhat in them worth out liking and desiring, grounding this conceit not vpon our owne knowledge and exeperience, but vpon the iudgement and practise of those who haue gone before vs, or that liue

with vs; who likewise haue beene after the same maner de∣ceiued and seduced, hauing had some such presidents which they also imitate. And when this conceit hath once posses∣sed vs, then selfeloue blowing the cole which phantasie hath kindled, our hearts are presently inflamed with a desire of obtaining that which so many seeke; partly to shew that our owne wisedome, policie and power, if we list to imploy them, can goe as fast a pace as other mens, and can with greater dexteritie and agilitie catch that game after which so many hunt; and partly because wee imagine, that there may be some worth and excellency in these things although we be ignorant of it, which if happily it should so fall out in the proofe and experience, we would rather at all aduentures enioy it then another, lest afterwards the worth appearing, we should haue cause to repent of our sloth and negligence, in that wee haue suffered others to outstrip and go•• before vs. And thus we affect these vanities not for any good or ex∣cellencie we see in them, but rather in selfeloue, pride, enuie▪ and emulation, because wee would preuent others, and ob∣taine that which they so much desire. Like vnto boyes, who with all eagernes runne after a ball, not for the loue of it self, but that they may catch it before another, whereas they would scarce looke after it, if they had no competitour to contend with them. And as the vulgar people running in flocks to see some vaine sight, do moue others which scarce∣ly know wherefore they make such haste, to goe with them for companie, and euen to outstrip their fellows with nimble speed; so doe they runne with headlong haste in the pursuite of these worldly vanities; not because themselues know any worth or excellencie in them, but because they see that many haue gone before them, and that many are still going spee∣dily in this course, they also goe for companie, labouring to preuent them with their haste, and to obtain that first, which being obtained they do not know as yet whether it be worth their hauing and enioying; yea and that which is worst of all, after that they see their errour, and hauing had triall of these things in their owne experience, doe plainly perceiue, that they deserue not their labour, nor are worthie of their

loue; yet they will seeme highly to value and affect them still, lest the weakenes of their iudgements, which so much valued them before they had them, might bee discouered, and make account of them, now they haue them in their possession, lest they might seeme to haue spent all their la∣bour and strength in vaine, which they haue taken and im∣ployed in the procuring of them. Like vnto a Merchant, who hauing trauelled farre and made an hard aduenture to fetch some stones, which report made him beleeue were precious and of great esteeme, after he hath brought them home doth highly value them still, although the cunning Lapidarie haue told him that they are but counterfeit, either that hee may put them off to others at his owne prizes, or at least may not impaire his credit, when as it should be knowne that hee hath lost all his charges, and receiued no fruite by all his la∣bours: or like vnto those who hauing vainely spent much paines in the pursuite of some trifle, doe afterwards when they haue found their errour still magnifie and extoll it, not because they thinke it of any worth, but fearing lest they should be laughed to scorne for their follie and lost labour, they would by their praises incourage others to follow their example, that so they may be excused by the common error, and not be ridiculous seeing they haue so many fellowes.

But let vs consider this in the generall instances of ho∣nours,* 1.361 riches, and pleasures. And first if we examine honours, we shall finde that they haue a great part of their worth and esteeme from competition, and the contending heate, and emulating desires, of those who affect and seeke after them. For what excellencie is in a long fetcht pedegree, sauing that men contend one with another who shall more enoble themselues by fetching it furthest, or in fame and vaineglo∣rie, sauing that they striue who shall be most famous and best esteemed of? or what priuiledge doth the vpper place bring with it, more then the lower, the right hand then the left, or the wall then the channell side, sauing that men emulating one another, doe striue and contend about them who shall haue preheminence? Finally, what worth and excellencie hath high preferment, which commonly is accompanied

with most trouble and danger, sauing that men striue who shall ascend higher on this ladder, and in the heate of their contention tread their fellowes vnder feete, that they may rise before them? wherein what doe they else but behaue themselues like children, who goe together by the eares, whilest they contend one with another, who shall be king in their play? whereas within an houre after the play being done, they are all againe equall; or imagining a little hillock to be a strong fort, doe assault and defend it with as great skill and furie, as though the holding of it were a matter of great importance; whereas after the contention is ceased, it remaineth emptie, and is passed by with neglect and con∣tempt. And so these ambitious men hauing propounded these trifles as the cause of their emulation and contention, and being by reason of their pride and selfeloue, impatient of any foile, do with all earnestnes and eagernes striue about them, not because they thinke the things themselues for which they contend are worth their paines and labour, but because if they doe not obtaine the victorie, they thinke themselues much disgraced, in that they are not able to haue their will. The like also may be said of riches, the competi∣tion and earnest pursuite whereof by so many, addeth no small matter to the common opinion of their worth and e∣stimation: for otherwise wherefore doe men so greedily scrape much more then is sufficient for themselues, their charge, or any other good vse wherein they haue any pur∣pose of imploying them, if they did not (measuring their goodnesse by their goods) desire to bee better then other men, and therefore couet to excell them in that which they thinke doth make them commendable, and more respected? Why doe they hoord them vp in great abundance, and like the dogge in the maunger neither vse them themselues, nor communicate them vnto any other for their vse and benefit; but that in a kinde of enuie and emulation they would ex∣ceed all other in wealth, and bee accounted great by the large portion which they haue of these small vanities? In a word, why doe they so highly value that which they in∣tend neuer to vse; if it were not that they haue got them

with great labour and difficultie; and by their wit and in∣dustrie haue outstripped many who were competitours with them in this golden suite? Whereas contrariwise if their ap∣petite were not sharpened by this corriualship, if in their ea∣gernesse and emulation they did not thinke that they had lost all that, which they see others gaine; they would not so much esteeme and seeke after needlesse abundance and su∣perfluitie, but would rest contented with that which they did know how to vse. And thus also pleasures are made tru∣ly pleasant and delightfull, and are then chiefly esteemed to be of some value, and worth the hauing, when as many con∣tending for them, some one among the rest, hath the inioy∣ing them; which if they did lie out in common, and might easily be inioyed without any emulation or competition, no man almost would looke after them, or thinke their fruiti∣on worth their cost and labour.

Fourthly, the worthlesse vanitie of these worldly things* 1.362 hereby appeareth; in that they haue not so much estimati∣on from any excellencie that we find in them, when we haue them, as from the great difficultie, which we haue found in obtaining and comming by them, our labouring, suffering▪ hazards and dangers, endearing our affection, and increasing our loue; and making vs apt to proportion our estimation, not according to the worth of these vaine wares, but to our own venture and paines which we haue taken in compassing of them; because we would not be subiect to the censure of follie, for not making of a good bargaine. And hereof it is, that these things, though they be but of small worth, yet are they greatly esteemed, because they are purchased and pro∣cured with no small labour; for as nothing is more easilie contemned, then that which is easilie gotten, according to the common prouerbe: Lightly come, and lightly gone; so nothing maketh a thing more deare and pretious, how worthlesse soeuer it be in it selfe, then when it is bought at these deare rates, and compassed with much paines and great difficultie; It being the nature of man to haue delight of comming to his ends by the way of opposition, and to think it more glorious to inioy his desires by a doubtfull victorie,

then by a readie yeelding. And much 〈◊〉〈◊〉 doth▪ desire to* 1.363 breake open a passage for his hopes by violence, 〈◊〉〈◊〉 to find a free entrance: yea, and when outward oppositio•• ceaseth, the inward opposition which he findeth at home in his own conscience in compassing of these earthly things, doth much raise their price and estimation. For when the conscience a∣greeth* 1.364 with the desire, and approuing of it, giueth free liber∣tie of seeking and inioying, then the thing desired is com∣monly but lightly set by, and meanely esteemed: but when it is vnlawfull either in it selfe, or in respect of the meanes of comming by it; then ••he Law of God forbidding it, and the conscience condemning it, doe set a wonderfull edge vpon the appetite, making it the more to affect it, by how much the more difficultie and hazard there is in attaining vnto it; faring herein like the riuer, which when it hath a free cur∣rent, runneth quietly in his owne chanell; but finding stop and opposition ••t rageth and swelleth, and breaking downe his banks, ouerfloweth the whole Countrie.

And thus honours are highly valued and esteemed, be∣cause they are not obtained without great labour and dan∣ger, as abroad by lying in the open fields, by watching in the night, and toiling in the day, by innumerable perils in open fight, and secret ambushments, wounds, skarres, effusion of blood, and continuall hazard of life; or else at home by the painefull and carefull seruice of the state, which is often ioy∣ned with as much hazard as labour. By which difficult meanes when they are compassed, they are answerably estee∣med and valued, not according to their owne worth, but ac∣cording to these deare prizes, at which they were purchased. Or if the estimation of these honours bee not aduanced by these outward difficulties, (as in truth this dangerous way of comming vnto honour, was neuer in any age lesse trauelled)* 1.365 yet at least they are valued the more, in regard of the inward opposition which men find in their consciences, by vsing vn∣lawfull meanes to attaine vnto them; as namely counter∣feiting hypocrisie, machiauellian policies, treacherous false∣hood, whereby they raise themselues by supplanting others, not caring by how wicked steps they clime, so they may rise,

and place themselues in the feare of honour. The which is the more vsuall path which is tracted in these daies, men be∣ing now become so politike, that they will not take substan∣tiall paines, to bee rewarded with a shadow, but fitting their worke according to their wages, they compasse vaine ho∣nours with semblances of good and vaine shewes. But yet in the meane time by vsing these wicked and vnlawfull meanes to attaine vnto their desires, they hazard their salua∣tion, and for the purchasing of honours by vnlawfull means, they set their soules to sale; and therefore it is no maruell if hauing obtained them, they doe highly value them, seeing they haue bought them at such deere rates. And thus riches are most highly esteemed, when as they are most hardlie compassed; that onely being thought worth the hauing, which cannot be had without much paines and perill; and all other things being esteemed worthlesse and light▪ which haue not difficultie and danger put into the skole with them, to make them downe waight. This maketh pearles trulie precious, because they are farre fetched from the Easterne parts of the world, and not onely bought at deare rates, but also brought home with great danger. This maketh gold and siluer esteemable, because they are digged out of the Westerne mines with much sweate, and not procured but by great labour and trauell, hazard and danger, both by sea and land. This improueth riches farre aboue their worth, because they are obtained with much labour, care, and watching, by pinching and afflicting the body whilest they let it goe of∣ten emptie, that they may more speedily fill their chests; and that which is worst of all, by hazarding the eternall salua∣tion of their soules, in vsing wicked meanes, as lying, decei∣uing, swearing, forswearing, oppression and all manner of crueltie, for the increasing of their wealth. All which diffi∣culties in getting riches, make men the more to loue and esteeme them when they haue them: whereof it is, that hee who hath thus dearely purchased his wealth, doth alwaies much more affect and value it, then his heire who commeth lightly by it▪ euen as the mother doth much more account of a childe for which her selfe hath laboured, then of another

which should bee bestowed on her of free gift; yea and a∣mong her owne children, commonly most affecteth that, in the birth whereof she hath had sorest trauell, and greatest danger.

The like also may be said of pleasures, which receiue their* 1.366 value and esteeme not from any selfe excellencie, but from the difficultie and paines which is taken in comming by them▪ neither are the sweetest delights ••auour••e and wel∣rellishing, vnlesse first they be sauced with the sharpe sauce of trouble and labour. And therefore as men hauing other∣wise no great appetite, vsually eate bitter Oliues before they goe to meate to sharpen it, and get them stomacks: so they would be soone gl••tted with delights, if an edge were not set on their appetite, by those difficulties and labours which they vndergoe in attaining vnto them. And thus meates and drinkes are much commended when as they are far fetched and deare bought, and (like the water of the well of Bethe∣lem) procured with the hazard of mens liues. Thus such loue is sweetest in inioying, which hath had most difficultie in obtaining: thus triumphs and shewes are the more valued* 1.367 and affected, because of the great preparations that goe be∣fore them. Yea and thus also our delights are made much more delightfull by those spirituall difficulties, the word of God forbidding, and the conscience condemning them: for as the Wise man saith, stollen waters are sweete, and hid bread is pleasant; or as he saith in another place, the bread which is gotten by deceit is sweete to a man. Neither is there any thing which more commendeth pleasure to a naturall and carnall* 1.368 appetite, then when it thus commeth against the haire, by force or stealth, and is condemned before it is inioyed. Now what can more shew the worthlesnes of these worldly vani∣ties, then that they haue their chiefe estimation from those things which are shunned and abhorred, and haue almost all their sweetnes and delight, from other things bitter and loathsome? and as well-waters hauing no heate in them∣selues, are said to receiue some little warmth by antiperisthe∣sis and the inclosure of some greater cold; so these vanities hauing little goodnesse, are made to seeme good, when as

they are compassed and inclosed with loathed euils, euen as this miserable world it selfe would seeme a paradise to one that should newly come out of hell, not in regard of the hap∣pinesse inioyed in the present estate, but of the vnhappinesse and miserie of his former condition out of which he is esca∣ped. And therefore seeing these things haue in them no selfe excellencie, but are onely commended vnto vs by troubles, difficulties, and dangers, let vs no•• in our iudgements esteem them, nor set our hearts and affections vpon them; but most highly value and chiefly affect Gods spirituall and heauenly ioyes; which need no such miserable orators to commend them, they being in their owne nature of greatest worth and excellencie; and most esteemable and delightfull, when as being freed from all paines and difficulties, wee shall peace∣ably and continually inioy them, without trouble or mole∣station.

Lastly, the vanitie of worldly things hereby appeareth, in* 1.369 that they are not so much esteemed and affected for their goodnesse, as for their rarenes; there being nothing in the world so excellent that is much respected if it grow com∣mon; nothing almost so meane and triuiall, which proprie∣tie and raritie will not make excellent▪ For as a tall man is not regarded when the countrie inhabitants are almost all of an high stature; nor those flowers respected, though o∣therwise beautifull, which grow wilde in euery field; so nei∣ther are any worldly things held in price, when as they are embased by vulgar communitie. And this is the cause why Diamonds are esteemed and admired, and the Sunne negle∣cted and little obserued; because this is subiect to the com∣mon view, and free to all mens vse, that peculiar to some few only, and that of the richer sort: this maketh health to be but slightly regarded, sauing of those who want it, and wealth to bee magnified and extolled: this maketh countrie com∣modities to be basely valued at home, and to be much estee∣med abroad; and whereas the things themselues are of equal worth and vse, yet the raritie or commonnesse wonderfullie* 1.370 altereth the price and estimation. Thus honors and glorious titles if they should be made common vnto all, they would

of all be lightly esteemed; whereas now being rarely and re∣spectiuely conferred, they are magnified as the chiefest ex∣cellencies. Thus riches haue their worth improued to that high account, because few can attaine vnto them; whereas if euery man abounded in wealth, then, as in the time of Sa∣lomon, siluer would bee no more esteemed then stones, nor gold then siluer. So who would esteeme of costly attire, if all went in royall apparell? who would highly value precious stones, if euery one had them in possession? In a word, no ri∣ches would bee accounted treasures, if they were no more commended by their rarenesse, then by their worth. And the like also may be said of pleasures, in which none would ioy, if all did inioy them; nor take any delight in them, if they were communicated to all, or to themselues continual∣ly and at all times; but being made daintie in respect of sel∣dome vse, and conferred but to some as choice priuiledges, this makes those who haue them to esteeme them, as much for pride because they are preferred before others, as for any delight they haue in their vse; and those who want them, to long after them, because they also would bee aduanced to these no common priuiledges. This were easie to shew in particulars. For who would take pleasure in great cheare, if all men had full tables, or themselues at all times? Who would delight in beautie or brauerie, if herein all did match them? or in sweete musicke, if they had no other sound in their eares but this melodious harmonie? In a word, there would no worldly thing be esteemed of any worth, if it were not for raritie and proprietie. To this purpose one of the Ancients saith, that all these earthly things, haue all their grace* 1.371 and excellencie, from their rarenesse and strangenes, neither is there any thing almost much esteemed in it owne countrie, and all abundance in it selfe is neglected and despised. And hence it is that because among certaine barbarians, gold is homebred and abundant, their prisoners are fettered and inchained with gold; and loading malefactors with riches, they make them so much the more wealthie, by how much they are more guiltie and faul∣tie. Whereby it appeareth that these things are not truly and absolutely good vnto vs; for that which is good in this

degree, would not be impaired, but multiplied and increa∣sed by communitie, euen as the ioyes of heauen are infinite∣ly redoubled, in regard that there being innumerable Saints and Angels, which mutually communicate in one anothers ioyes, according to their number their ioyes also are redou∣bled and multiplied. And therefore let vs esteeme and set our hearts and affections vpon this heauenly happinesse, which the more common it is, the better it is, according to the nature of true goodnesse; and not vpon these earthly va∣nities, which because they doe not satisfie those that haue them, therefore they seeke contentment by multiplying and ingrossing them, thinking to finde that in all, which they cannot finde in any part, and affect proprietie in them, be∣cause they seeme vnto themselues to want, that which they see others enioy, and to be robbed of that, which their gree∣die eye beholdeth in anothers possession.

CHAP. X.

Of the vanitie of worldly glorie, popularitie, prioritie, and the fauour of Princes.

ANd thus haue I shewed the vanitie of al these* 1.372 worldly things, both by testimonies, and manifest reasons. Let vs now more particu∣larly examine the vanitie of honours, riches, and pleasures: where wee shall plainly see, that as there is generally no worth or excellencie in these worldly things; so neither in any of these speciall parts and branches. And first for worldly honour, how base and con∣temptible it is, in comparison either of that true honour of a Christian, before described, or the eternall glorie of Gods kingdome, it will more easily appeare, if wee consider it in the chiefe parts thereof, and take a serious view of those things which in the world are accounted honourable. For this worldly honour consisteth in ••ame and vaine glorie, or popularitie and fauour of the common people; or prioritie of place and precedence, or the fauour of Princes, and great

personages; or finally in high aduancement and preferment, to places and offices of greatest dignitie and royaltie; or in the concurrence of all, or some of these together: all which are vaine, and of no worth, or true excellencie, as we shall plainly perceiue, if we do take but a slight view of them se∣uerally. And first for fame and vaine-glory, which is nothing else but the applause of the multitude, whereby they magni∣fie and extoll a man out of their opinion of his worth and ex∣cellencie, if we examine it, we shall find both that it is false and counterfeit, and also that it is vaine and vnprofitable: for it is not that true honor before described, consisting in a good name and estimation of the godly and vertuous, for true worth and desert; but the clamour of the common peo∣ple, extolling those, whom in a sudden opinion they thinke worthie: which is not like that, referred to Gods glory and the spirituall good of the partie; but being arrogated to themselues as their own due, it wholly tendeth to puffe them vp with pride, and a fond opinion of selfe excellencie. And therefore seeing it is false and counterfeit, how glorious soe∣uer it appeares, it is not to be valued, but to be contemned as base and forged. For as when we see persons on the stage in* 1.373 glorious and royall apparell, and much more richly adorned, then such as are great Princes and potentates in truth, yet we do not reuerence or much respect them, because we know that they are but personated, and only great by apish imitati∣on: so how goodly a shew soeuer this vaine glorie maketh, yet seeing it is not the true glorie of a Christian, but a false and counterfeit shadow thereof, it is to be neglected and contemned.

But as this fame and glorie of the world is false, so also* 1.374 vaine and vnprofitable; as it may appeare at the first sight, if if we do but consider of the name, which by common tradi∣tion is giuen vnto it: for although all worldly things are full of vanitie, yet this glorie peculiarly hath this title of vaine prefixed vnto it, as challenging it vnto it selfe by a certaine* 1.375 kind of proprietie, or singular eminencie, as though howsoe∣uer all things are vaine, yet nothing in comparison of this vaine glorie. For what in truth is this false fame and glorie of

the world, but a smoake or vapour, which is tossed to and fro with the breath of euery ones mouth? What is it but a cloud or shadow, which whilest a man thinketh to catch and hold fast, it vanisheth away and commeth to nothing? And what do worldly men doting vpon this vanitie, and seeking to im∣brace it, that they may commit spirituall whoredome with it, but Ixion-like in stead of their goddesse catch a cloud, on which they beget the monstrous Centaures of many missha∣pen and vgly sinnes? What do they but like wanton and foo∣lish boyes run after a sopie bubble, raysed with the breath of their companions mouthes, because it seemeth beautifull through varietie of colours, although it commonly vanish in the pursuing, or at least breake as soone as it is but touched? And yet though this glorie be neuer so vaine, and the pur∣suite thereof most childish and ridiculous, notwithstanding the wise men of the world fall into this absurd dotage, Cha∣meleon-like gaping after this common aire, and feeding themselues fat onely with the conceit of this vulgar breath. And as they seeme to haue their life, or that which is the life of their life, all their ioy and comfort, from the breathing in of this ayre; so also it is the sterne which ruleth them in all their courses, turning them to and fro at the praysers plea∣sure: neither is there any meanes whereby a man may better carrie these earthly and brittle pitchers, then by holding them by the eares, and tying them fast vnto him by this gol∣den string of praise and commendations: for if they be extol∣led and magnified, what desperate difficulties will they not vndertake? What dangerous enterprises will they not at∣tempt? What toilesome labour will they refuse to take? or what excessiue cost will they not bestow, that they may con∣tinue or encrease their fame and vaine glorie? Againe, if there bee no man that seeth them, or that seeing will commend them, how sluggish and slothfull are they in attempting any vertuous actions, where the least difficultie or danger doth appeare? Herein not vnfitly to be compared vnto ships, which saile merrily forward whilest they haue a good gale of wind, stand still when they are becalmed, and turne backe againe when the gust bloweth hard against them: so these go cheer∣fully

forward in vertuous courses, so long as the winde of vaine glory helpeth them forward, stand still and do nothing worth note, when as they are not praised and commended; and are vtterly discouraged and turne backe againe, when they are dispraised for well doing; being readie to embrace any wicked course which promiseth ••nto them glorie and reputation: or like vnto Organe pipes, which are dumbe when they want wind, but being blowed with the bellowes, and well played vpon, yeeld melodious harmonie: so these men wanting the wind of vaine glorie giue no good sound, but being blowed and euen filled with the breath of mens praises, they are readie to yeeld a musical concent of, at least, a seeming vertue, in their words and actions: yea so immode∣rately doe worldlings dote vpon this idoll, that when they haue nothing in themselues of any worth, which they may offer vnto it as a sacrifice to make it propitious vnto them; and that they may eternize this vaine fame and glorie vnto posteritie; they build stately houses, and call them after their owne names; or erect (as Absolon did his pillar) monuments and sumptuous tombes and sepulchres, not so much to keepe in their rotten bodies, as to preserue their fame rotting and perishing. But this is a signe of a base nature, so shamefully to beg glorie, the wages of vertue, from posteritie, after they are dead, which they neuer earned for any vertuous actions, which they did when they were aliue; to catch at the sha∣dow of vertue, and neglect the bodie, which when they haue got they are neuer the richer; for who would not esteeme that as light as nothing, which is the reward of nothing, and im∣pudently extorted without desert?

But let vs know that not only these base shifts, but ••uen* 1.376 this vaine glorie also is to be contemned and reiected of all true Christians: first, because it is forbidden and condemned in the Scriptures, both in respect of our desires and actions: in the former regard, the Apostle exhorteth vs, not to be desi∣rous of vaine glorie, prou••king one another, and enuying one ano∣ther: and for the other, hee willeth vs, that nothing bee done* 1.377 through contention or vaine glorie, but that in meekenesse of mind euery man esteeme other better then himselfe. And our Sauiour

Christ maketh it a signe of an infidell, when they affect these* 1.378 vaine praises one from another, and seeke not the honor which commeth of God alone. And as this contempt of vaine glorie is in the Scriptures enioyned; so our Sauiour Christ and his holy Apostle do professe the practise thereof, for so Christ saith, that he sought not his owne praise: yea so far* 1.379 was our Sauiour from ambitious affecting and seeking this vaine glorie of the world, that hee would not accept of it when it was offered: I receiue not (saith he) the praise of men.* 1.380 And this also the Apostle Paul professeth, that he sought for no praise neither from the Thessalonians, nor from any o∣ther,* 1.381 and that he passed very little to be iudged of the Corin∣thians, or of mans iudgement: whose example we also are to* 1.382 imitate, if we would be accounted the true disciples of Ie∣sus Christ.

Secondly, let vs consider, that as this vaine glory and vul∣gar* 1.383 praise is in it selfe vaine, so is it great vanitie and folly for any to desire it; for what is this glorie, but, as I said, a smoake, a shadow, and a brittle bubble, which is both blowed vp, and broken with the breath of the ill-agreeing and vnconstant multitude? And what can be more vaine and void of excel∣lencie, then that which hath it subsistence and being in so vnstable a ground, as the vaine breath and mutable opinion of the common people? Who as they will extoll a man for a small cause, and not seldome for counterfeit shewes and ap∣parances only; so oftentimes they will reuerse their iudge∣ment,* 1.384 and condemne for no cause, their affections soone ty∣ring themselues, if they be not continually nourished with new matter of praise: and who would value that at any worth which standeth or falleth at euery ones deuotion? And as their praises are vaine and of no worth, so also are they vaine and void of wisdome who do much affect them: for as their folly were ridiculous, who would haue blind men iudge of colours, and account that most excellent which in their doome and opinion is preferred; so is it no lesse absurde to make the vulgar people of the world iudges of vertue and good parts, who being blind and ignorant, iudge not accor∣ding to truth, but according to their fond opinion; and ha∣uing

their approbation and applause, to become proud and* 1.385 conceited of it. The which folly of vaine-glorious men is so much the greater in that as they are blind, and therfore their iudgement of no value, so also though it were of any worth, yet it were scarce worth the hauing, in regard of their muta∣bilitie and inconstancie, being like weather-cocks readie to turne with euery wind, and to alter their opinion with euery flying rumour, this day praising, and to morrow dispraising, now extolling those, whom they admire, vp to the skie, and soone after exclaiming against them with open mouth, and casting them downe againe with their obloquies and disgraces to the lowest part of hell. Although therefore we be delighted with these bright and radiant beames of fame and glory; yet let vs not desire like the Moone to shine with this borrowed light; for then our glorie will be most incon∣stant; sometimes in the full, and sometimes in the waine; now obscure and darke, a little while after growing and in∣creasing, and when it is come to the full, presently againe de∣creasing till it come to such obscurity that it cannot be dis∣cerned: herein also like the Moone, in that the nearer we ap∣proach vnto these from whom we borrow our light by fami∣liarity and conuersation with them, the more the brightnes of our fame is obscured, they being apt to praise those most, with whom they are least acquainted; and contrariwise the more remote and opposite we are vnto them, the more fully and freely do they impart vnto vs their praises and commen∣dations: only herein they differ and are vnlike, in that the Moone hauing lost her borrowed light, doth recouer it a∣gaine within as few daies, and with as great facility as it was depriued of it; whereas those who haue once lost their light of glorie and reputation, which they had from the vncon∣stant multitude, are seldome againe restored vnto it, or at least after a long time, and with great difficulty: their dis∣graces herein resembling wounds, which are soone inflicted, but long in curing; which also being healed, a scar and ble∣mish still remaineth.

Let vs therefore like the Sunne desire to haue our light in* 1.386 our selues; our owne consciences approuing, iustifying, and

commending our vertues and good parts; and if we will needs haue honor and praise, let vs haue it from within vs; for no man can dishonor him who thus maketh himselfe truely honorable; whereas if we inwardly dishonor and disgrace our selues with the obloquie of an euill conscience, all the praises and commendations which we can haue outwardly from men, will not at all profit or auaile vs. Againe, if wee esteeme our glorie a chiefe treasure, why should we commit it to the custodie of other men, and lay it vp in the weake chest of their mouthes? why should we stand at their curtesie and deuotion, to haue it when they please, and to receiue re∣pulses and disgraces, when it standeth with their liking? why should we beg that which our selues may freely giue? and be beholding for that, which we might haue at our own dispo∣sing? why should we not lay vp our treasure where we may at pleasure resume it, when we haue vse of it; but suffer it to be out of our owne hands in other mens keeping, and intreat that which we might command? or if we thinke that iron barred chest of a good conscience, is not strong or safe e∣nough to keepe this iewell, but needs we will put it out, and entrust it vnto others safer custodie; then what ridiculous folly is it, to make choice of the vulgar peoples lips and mouthes, being a weake and ope•• coffer without locke or* 1.387 bolt, which being shut to none, any that list may steale it out? How much better were it for vs to commit this treasure vnto Gods owne custodie, so approuing our consciences vn∣to him, as that we may haue his praise and approbation, see∣ing it will be most secure and safe in his keeping, because he is most powerfull to preserue it, and most faithfull to restore it? For then would it be out of the reach both of scorne and enuie; and attaine vnto such a perfect greatnes, that neither the praises of worldlings would increase it, nor their disprai∣ses diminish or abate it? Neither in truth will it ought auaile vs, though worldlings and vulgar people should with neuer so much constancie extoll and magnifie vs, if we haue not praise and approbation from God, and our own consciences: seeing these alone are our witnes and our iudge, they hauing nothing to doe either to iustifie or condemne vs. For who

would not thinke him extreamely foolish, who in running* 1.388 his race or striuing for a masterio, should chiefely affect the applause of the ignorant people standing by; and neglect the skilfull iudges from whom he hopeth to receiue the crowne or garland? Who would not thinke him worse then mad, who being a courtier, and standing vpon his preferment, should carefully desire to be praised of the blacke guard, and neglect the approbation of the King himselfe and of his chiefe counsellers? But this and much greater folly doe they commit, who neuer regard the commendations and praise of our chiefe iudge and King, and the Saints, his chiefe no∣bles; in the meane time aspiring with all their wits and en∣deauours, to haue the applause of vaine worldlings, whose good word cannot helpe them, no•• their ill word hurt them.

Lastly, let vs consider, that though honor and glory were to be desired and sought of vs; yet now there is no time of affecting more of it, then the approbation of God, the good report among the godly, and the testimonie of our owne consciences▪ but we must (as I haue shewed) returne al honor vnto God, saying with Dauid, not vnto vs, not vnto vs, but vnto thy name giue the glorie. For why should we much affect honor in this vale of teares, seeing by our sins we daily dis∣honor God? Why should we desire praise and glorie in the world for our vertues and good parts; seeing they are so de∣fectiue and so full of wants and imperfections, that they are sufficiently praised, if they be pardoned; and haue glorie e∣nough, if they be not disgraced? We are heere full of sores and wounds, and therefore we had more need of salues to heale vs, then of glorious ornaments to grace and beautifie vs: we are substantially emptie of true vertue and sanctify∣ing graces; and therefore it better becommeth vs to seeke af∣ter the spirituall food of our soules, whereby we may be fil∣led and satisfied, then to gape after the wind of words, which may well puffe vs vp with pride, but cannot satisfie vs: we had need of wholesome nourishment to keepe vs from star∣uing, and doe we wantonly affect liquorous dainties? Wee want necessarie cloathes to keepe vs warme, and doe wee looke after these curious and slight ornaments? We are here

poore pilgrimes in the place of our exile and banishment, painfully trauelling towards our heauenly countrie, and dare we dreame of glorie, crownes, and swelling titles? yea ra∣ther let vs first seeke the substance, and then at our leisure looke after ceremonies; let vs first take care for the bodie of vertue, and then the shadow of honor will follow of it owne accord; let vs heere according to the Angels song ascribe all* 1.389 glorie vnto God in the high heauens, and rest contented, whilest we continue on earth, with peace and good will; ex∣pecting our crowne when we haue finished our course, and waiting for fulnesse of honor and perfect glorie, when as be∣ing freed from all corruption; we shall be perfected also in all grace and goodnes.

And thus much concerning vaine glory and worldly fame.* 1.390 The next branch of honor is popularity, consisting in the im∣moderate desiring, and ambitious seeking of the loue and fauour of the common people, the which is as vaine and worthlesse as the other: and therefore their folly is no lesse, whoso much affect it, and dote vpon it. We may indeed, ac∣cording to the Apostles counsaile, labour to haue peace with all men, yea we may moderately desire to please all, so that God be not displeased, and to haue their loue and fauour, so we vse lawfull meanes only, and do not so eagerly hunt after the fauour of men, as that we are readie to purchase it by ma∣king sale of the loue of God: but this is that popularitie which is to be condemned, when as we ouer-value their loue aboue it worth, when we too much dote vpon it, seating it in our hearts aboue the loue of God; or finally, when we seeke it first and principally, not caring what hypocritical shewes, and false semblances, what subtile policies and wicked cour∣ses we vse for the compassing of our vaine desires. In al which respects this foolish popularitie is to be contemned and re∣iected.* 1.391 To which end let vs consider: first, that it is a foolish thing to number fauours and not weigh them; and to studie rather to please many, then to please those which are good. For, as one saith, what can bee more absurd then to make high account of their fauors ioyned all together, and to con∣temne them all when they are singled and seuered? But how

much more is it grosse and impious, to endeauour rather to please a multitude of wicked worldlings, then God him∣selfe?* 1.392 and by winning their fauours in that which is euill, to heare this testimony sounding in our cōsciences, that we are not the seruants of Iesus Christ? Secondly, it may serue to weane vs from immoderate seeking of these vulgar fauors, if we do but consider that it is a matter of great difficulty, & al∣most impossibilitie to please the multitude, and not to dis∣please those which are wise and vertuous; for such difference* 1.393 and contrariety there is betweene their iudgements, disposi∣tions, & affections, that that which the one esteemeth, the o∣ther contemneth, y^t which the one liketh, the other loatheth, and that which they approue and magnifie, these improue and iustly condemne. If therfore we cannot please both, who would not chuse to please rather the better, then the greater part? who would much care fo•• their fauour and approbati∣on, whom himselfe neither fauoureth nor alloweth? or great∣ly desire to be liked of those, whom he doth not like, nor vn∣to whom he would be like; neglecting in the meane time, the loue and liking of the wise and vertuous, whom he in∣wardly reuerenceth and admireth, because they are ouer∣matched with multitude? To this purpose one saith, that it* 1.394 is a shame for a man to affect the pleasing of those whom he would not imitate: for either they are not good; and then being euill, it is no great matter to be praised of them; or they are good, and then we ought to imitate them: but those that are good, are good through their vertue, and vertue affecteth not that which is in the power of other men; and therefore he that imitateth the good, doth not ambitiously desire any mans praise; and he that imita∣teth the euill, is vnworthie of praise.

But as it is hard to please the multitude, and to please also* 1.395 those which are wise and good: so it is a matter of much more difficultie, to haue their fauour and the loue of God; because the vulgar multitude being infected with many corruptions, affect those chiefly who are like themselues, and who are readie by euill arts to compasse their fauour, and to runne any wicked course which may fit their phantasie, and please their humour, for the obtaining of their loue. And

therfore one concludeth that he will neuer indeuour to please* 1.396 the vulgar people; for those things (saith he) that I know and approue they allow not, and those things which they allow, I know not. Who can please the people whom vertue pleaseth? for their fauour is gotten by wicked arts; and they that will please them, must become like vnto them; neither will they approue thee, vn∣lesse they acknowledge thee for one of their companie. Now it is a matter of much greater moment, what thou seemest to thy self, then what thou appearest vnto others. Seeing then the multi∣tude is for the most part euill, and wee cannot please euill men but by euill meanes, it followeth hereupon, that they who will be gracious with the vulgar crew, must be vngra∣cious in themselues, and they who will please the wicked* 1.397 route, must displease God, yea and themselues too, if they haue any grace or goodnesse in them. And hence it is that our Sauiour Christ denounceth a woe against such as are pleasing to all. Woe be vnto you (saith he) when all men speake well of you; because it is impossible to haue the liking and approbation of the wicked, vnlesse wee lose the fauour of God, by ioyning with them in their wicked courses. An ex∣ample whereof we haue in Herod, who affecting popularitie, did, to gaine the fauour of the people, put to death the Apo∣stle Iames, and when he saw that it pleased the Iewes he procee∣ded* 1.398 further, and apprehended Peter, with a purpose to bring him likewise to the slaughter. As also in the corrupt Gouer∣nour Felix, who though hee knew Pauls innocencie, yet to get fauour of the Iewes he left him still in bonds.* 1.399

And as this too much popularitie is a notable meanes to thrust men headlong into wicked courses; so oftentimes it is the vaile and shadow wherewith men maske and hide all manner of sinne, and a meanes by the furtherance whereof they incourage themselues to commit horrible crimes and outragious wickednesse; as murther, treason, rebellion, par∣ricide, and what not: an example whereof we haue in Abso∣lon▪ who ambitiously affecting the kingdom, though it were* 1.400 with the murther of his most deare father, vseth this popula∣ritie, as the vaile of his wickednesse, and as the chief meanes of accomplishing his diuellish purposes. And the like is to be

obserued in almost all ambitious traitors, who aspiring vnto soueraigntie, doe in the first place lay this as the foundation of their proud rebellion, to become gracious with the com∣mon people. Finally, as it is the cause of much sinne, so com∣monly it exposeth those who doe imbrace it, vnto danger and punishment; for the loue and fauour of the vulgar peo∣ple being exceeding mutable and inconstant, euen like the* 1.401 weather and calmenes of the sea, doth draw men on to the pursuing of desperate attempts: and when the least perill appeareth, forsaketh and leaueth them in the middest of dan∣ger. In which respect it is fi••ly compared to a faire and fauo∣rable winde, which inuiteth passengers to put foorth into the sea, and hauing brought them into the maine, either there leaueth the becalmed, or turning about raiseth against them ••••dangerous storme. In respect of both which sinnes and dangers, which commonly accrew to those which are popular, euen the Heathen man esteemed it a part of happi∣nesse;* 1.402 to bee rather skorned, then magnified by the multi∣tude. And therefore let not vs, who professing Christianitie should haue more profited in true wisedome, account it a part of our felicitie to be highly aduanced in their loue and fauour; but contemning this dishonourable honour, of be∣ing* 1.403 gracious with the gracelesse, and pleasing to the wicked multitude, let vs labour in the first place to please God, and to be approoued by our owne consciences; and in the next place to maintaine our good name and reputation among the godly and vertuous; not looking to the smalnes of their number, but to the greatnesse of their worth, and the excel∣lencie of their iudgement. In which respect wee should pre∣ferre one of th••se sharp-sighted Eagles, before a whole swarme of those buzzing flyes.

And thus much concerning populatitie. The next branch* 1.404 of honour is prioritie or precedencie, consisting in the ha∣uing or taking of the vpper place, or better hand: a thing in it selfe so vaine and friuolous, that it is vnfit to be the subiect of any graue and Christian discourse: but yet so much estee∣med and stood vpon among worldlings, out of their pride and selfeloue, that they more bend their thoughts, and spend

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their labour, in attaining vnto this vanitie, then about the assurance of their owne saluation, or those vnspeakable ioyes of Gods kingdome; being more studious and carefull of ha∣uing an high place among men, then to haue any place a∣mong the Saints in heauen. Yea so doe they value this prio∣ritie and vpper hand, that they vsually make it the occasion of mortall quarrels, and desperate fraies, and chuse rather to hazard the losse of their liues, then the losse of that place, which their pride makes them thinke is due vnto them. But Christians who must denie themselues, and in all humilitie follow their master Christ, must learne to contemne this idle vanitie. To which purpose let vs consider, that if we will fol∣low our Sauiours counsell, wee must take the lowest place at feasts and meetings, vntill others taking notice of our worth doe preserre and cause vs to ••it higher: if we will be aduised by his holy Apostle, we must indeed contend about honour, yet not in taking, but in giuing it; we must striue to haue the precedence, but in humilitie, outstripping others, in prefer∣ring them before our selues; In giuing honour (saith he) goe* 1.405 one before another. And againe, Be not high minded, but make your selues equall to them of the lower sort. Furthermore let vs consider, that this difference of places, and hands, is a matter of opinion onely, which bringeth vnto no man any true worth or reall good; yea rather it maketh them hated for their pride and insolence, when they presse higher then be∣seemeth them: and if opinion should varie (as it doth in di∣uers times and countries) then the supposed worth of this vanitie would alter also, making the wall worse then the outside, and the middle better then the vpper end. Let vs re∣member that the Heathen Monarch could teach vs this les∣son, that not the place the man, but the man doth dignifie the place: and foule shame it is for Christians to excell him in pride, whose ambition was such that the whole world could not satisfie it. Let vs know that this priuiledge of place on earth is common to the wicked and reprobate, so that when wee haue seated our selues as high as we can, there are many hundreds in hell that haue been higher then we. And therefore let vs not striue for an high place in the world, but

rather that we may haue some place in Gods kingdome; and thinke with our selues what shame and confusion it will bring, to those who hauing in this life had the highest places among men, shall in the life to come ma••ger their pride, be thrust downe into one of the lowest places of hell, and haue the Diuels and wicked spirits insulting ouer them.

The fourth branch of worldly honour is aduancement* 1.406 and preferment, the which either respecteth persons, or pla∣ces and dignities: the former is, when as men are extraordi∣narily aduanced into the fauour and estimation of Princes and great Potentates of the world; which howsoeuer it is to be esteemed in it self good, when as it is obtained by law∣full and honest meanes, yet it degenerateth and becommeth euill vnto those who aspire vnto it as their chiefe goodnesse; in their iudgements preferring, in their affections desiring, and in their practise seeking, the fauour of mortal and earth∣ly Princes, before the fauour and loue of the immortall and heauenly King: which is the case of al those who vse wicked and vnlawfull courses, either to gaine, or retaine their loue; as lying, dissembling, hypocrisie, sycophancie, fauning, flat∣terie, and other such diuellish arts and policies. But howsoe∣uer Christians are much to account of the loue of their Prin∣ces and rulers, when as hauing it, they may also retaine the loue and fauour of God, because they are his Deputies and Lieutenants vpon earth: yet when there is such opposition betweene them, that both will not stand together, (as it al∣waies hapneth when either it cannot be gotten or kept but by sinfull and wicked meanes) then is this fauour of great Potentates to be lightly esteemed, yea to be contemned and reiected, that wee may retaine the fauour and loue of God; according to the example of the three children, who how∣soeuer they were in chiefe fauour and estimation with Ne∣buchadnezer, yet when they could not enioy it still, vnlesse they would offend God, by committing idolatrie, in wor∣shipping his image; they set his fauour at nought, and regar∣ded not his displeasure and fierce wrath: as also in Iohn the Baptist, who though hee were in good account with Herod,

yet hazarded the losse of his esteeme, and incurred his indig∣nation, rather then he would neglect his dutie, in admonish∣ing and reprouing him for his sinne.

Which examples that we may imitate, and may learne to* 1.407 loathe this sweetnesse of worldly fauour, when the poyson of sinne is mixed with it, let vs consider that it is not onely vaine and vnprofitable, but also dangerous and hurtfull. The vanitie chiefly appeareth in the vnconstancie and mutabili∣tie of it, and that both in respect of the fauour it self, and the persons fauouring. For the former, who knoweth not, that it is vsuall in the Courts of great Princes, to bee one day in fa∣uour, and the next in heauie displeasure; now graced with the chiefe honours of a kingdome, and soone after disgraced and vtterly neglected? An example whereof we haue in Ha∣man, who being the Kings chiefe fauourite, ruled all at his owne pleasure; and the next day following was hanged vp∣on the gallowes which himselfe had made for Mordecay. The which alteration often hapneth, for a small cause, often vpon an apparance and surmize only; and not seldome vpon meere phantasie and will, that they may please themselues with varietie of new fauourites; for as they oftentimes ad∣uance them highly into their loue without any desert, vpon conceit and opinion only, so this varying, their loue also va∣rieth, sometimes turning to a cold neglect, and sometimes into mortall hatred. In which respect Princes fauourites are fitly compared to counters vsed for computation and casting accounts; which being all in themselues of like value, haue, according as it pleaseth the accountant to place them, a farre differing estimate, some standing for thousands, some* 1.408 for hundreds, and some for vnites; yea and those which now haue the place of the greatest summe, doe by and by stand for the least, and those which were of least estimate, are soon after taken for the greatest number. And in the same regard Princes fauours are likened vnto a tender eye, which the least moate falling into, causeth to water, and sometimes is offended with a blast of winde: for so the smallest trifle of∣ten changeth their affection, and sometimes meere winde of words, the rumours and tales of backbiters and syco∣phants,

moue them to displeasure. Of this Dauid had experi∣ence, who being greatly in Sauls fauour, suddenly procured his hatred, for no other cause, but by his owne worth and good deserts, and the others iealousie and vniust suspition. And therefore hauing by his owne experience, come to the knowledge of this inconstancie and mutabilitie; he saith that it is better to trust in the Lord, then to haue confidence in Prin∣ces,* 1.409 because where he loueth, he loueth to the end: his loue and fauour being immutable and vnchangeable. To which pur∣pose also Ieremie saith, that the hope of the hils is but vaine, and* 1.410 the multitude of the mountaines, but in the Lord our God is the health of Israel. But though it were granted that the fauour of Princes were immutable, yet there is no cause why wee should set our harts much vpō it, for as much as thēselues are mortall, and readie to leaue vs when we most beare our selues vpon them, and to faile vs when as we thinke their loue our chiefe strength. And this argument Dauid vseth to disswade* 1.411 vs from trusting in Princes, because their breath departeth, and they returning to their earth, all their thoughts perish; accounting him blessed who puts his whole confidence in the Lord, whose loue is vnchangeable and himselfe eternall, and not in the Kings and potentates of the earth, whose loue is mutable, and themselues mortall, and consequently their fauours are a vaine stay to rest vpon, seeing they die with them: neither let any man thinke, that their fauours receiued are annexed to the crowne, and will continue by succession, seeing there is nothing more common, then for the heire to hate them, whom his father or predecessour loued and estee∣med; it being the nature of soueraigne power not to ioy much in others loue, but rather to delight themselues in crea∣tures of their owne making.

But as this fauour of worldly Princes is vaine, so also is it* 1.412 vnprofitable; neither bringing to those that haue it any great good, nor exempting and freeing them from any great euil: it doth not make them better or more vertuous; yea often∣times much worse, and more vitious then those that want it, puffing them vp with pride, and causing them to be insolent in all their carriage and behauiour. It doth not free them

from dangers, but rather exposes them vnto them, nor deli∣uereth them from any great euils, as from the wrath of God, sicknesses and diseases, death and condemnation. And there∣fore the Psalmist willeth vs not to trust in Princes, nor in the* 1.413 sonne of man, because there is no helpe in them: and yet their fauours were more to be valued and esteemed, if as they did not greatly helpe vs, so they did not much hurt vs: But the truth is, they lay vs open to many perils, and subiect vs to many euils. For to say nothing of those dangers of sinne, to which they hazard vs, by making vs to forget God and our selues, with all good duties which we owe to both: they ex∣pose vs also to many worldly perils, as to the hatred of all those who enuie our aduancement, and disdaine that we ra∣ther then they should be partakers of such extraordinarie fa∣uours; and to all their cunning and malicious plots, whereby they seeke to vndermine vs, and to worke our ruine: yea no smal dangers do we run into, in respect of these great poten∣tates, who do affect vs; because their loue is vnconstant, and seldome do they vary and change towards their great fauou∣rites, but it is with their vtter ruine. In respect whereof, fami∣liarity with them, is as if one played with a tame Lion, whose greatest loue is ioyned with imminent danger; feeing if he be but a little angred, he hath alwaies power to pull them in pieces, which though he do not euery day put in execution, yet is he daily feared; and though they often scape his pawes, yet commonly at last they are payed home once for all. Last∣ly, as the fauour of great potentates exposes their fauourites into many dangers, so doth it also commonly plunge them into innumerable euils, and first and especially by drawing them on to base flatterie to please their humours, and retaine their fauours; being readie alwaies to speake, not what is most profitable, but what is most plausible, not what they know is the truth, but what they thinke will be best accep∣ted.* 1.414 To which purpose one saith, that those who come into fauour with great personages, must make account to betray the truth, or to lose all friendship. Secondly, as they must for∣go the truth, so also their libertie, and become true vassals and slaues readie to further all their designes, and that often∣times

with the hazard of their goods and good name, yea (which is worst of all) of their soules, by being their instru∣ments in effecting and bringing to passe things vnlawfull and wicked. In which respect it is a hard thing to be estee∣med of great potentates, and not to be vile and base to a mans selfe. Lastly, by setting our hearts vpon the fauour of Princes, we expose our selues to that fearefull curse, denoun∣ced* 1.415 against all those who trusting in man, and making flesh their arme, doe withdraw their hearts from the Lord. And therefore seeing so little good, and so great euill commeth of the fauour of great potentates, when we set our hearts too much vpon it: let vs learne to weane our affections from this worldly dotage, and contemning the fauour of the greatest Monarch, when it commeth in comparison with the loue of God; let vs first and chiefely labour to be assured of the fa∣uour of our heauenly King, as being most profitable and im∣mutable, bringing with it no hurt, yea turning all our euill* 1.416 into good, and inriching vs with earthly peace and securitie in this life, and with eternall glorie and happinesse in the life to come.

CHAP. XI.

Of the vanitie of worldly power and authoritie.

ANd so much concerning the fauour of Princes* 1.417 and great personages. The other branch of worldly preferment, is aduancement to high places and dignities: as places of Magistra∣cie, Nobilitie, Empire and Soueraignetie. The excellencie of Magistracie chiefely consisteth in their great power and authoritie, which they haue and exercise in ruling and gouerning others, who are inferiour and subiect vnto them, the which is in it owne nature good: for as Iob* 1.418 saith, God is the fountaine of all power and wisdome: and the Apostle telleth vs, that there is no power but of God▪ and the* 1.419 powers that be are ordained of God, and that Magistrates who exercise this power are the Ministers of God, to reward the

good and punish the euill. To which purpose one saith, that* 1.420 power it selfe is not euill, but he that abuseth his power and autho∣ritie; it is not authoritie that is euill, but ambition: finally, thus farre forth the ordination of power is from God, that he is to be accounted the minister of God who doth vse his power well; and therefore it is not the fault of the office, but of the minister, nei∣ther can the ordinance of God displease but the action of him who doth ill administer it. The Emperour giueth honor, and hath his due praise; but if any abuse this honor conferred vpon him, it is not the fault of the Emperour, but of the inferiour Iudge. What shall we say then? it is good to vse power, and to desire honor: good I say, if it be lawfully conferred, and not ambitiously snatched. But yet as I said of the rest of worldly blessings, so of this, it is not good absolutely and immutably, but of an indifferent nature in respect of the vse, good to those that make good vse of it, euill to those who abuse it vnto euill. So one saith, that riches,* 1.421 power and strength, are the instruments of vertue to those that vse them well, although they haue no true felicitie in themselues: and therefore he is no lesse miserable who abuseth them, then hee who taking a sword into his hāds to fight against his enemies, doth turne the point thereof against himselfe, to his owne ruine. Vnto which abuse we are naturally most prone, partly whilest we set our hearts and affections more vpon it, then vpon our spi∣rituall aduancement, to be the sonnes of God, and heires ap∣parant of his kingdome, and therefore take more paines in getting, and more care in keeping this earthly preferment, then that spirituall and heauenly aduancement, of which we are readie to make forfeiture, by vsing sinfull and wicked meanes for the compassing of the other: partly whilest be∣ing puffed vp in pride, we glorie in our power and authority, despising and contemning those who haue not attained to the height of our preferments; and partly by putting too much trust and confidence in it, as though we were able to stand in our owne strength, and to outface and discounte∣nance any danger by our owne power. But that we may not too much esteeme, affect, seeke, or glorie in this authoritie and power, but may learne to despise whatsoeuer portion thereof we haue in our selues, in comparison of out spiritual

priuiledges, and eternall aduancement in Gods kingdome: let vs consider that in respect of them, they are of no excel∣lencie or profit; but contrariwise being abused through our corruption, they are vsually the causes both of sinne and pu∣nishment.

That there is no great excellencie in this power and au∣thoritie,* 1.422 it appeareth, in that God bestoweth it as a common gift both vpon the good and the bad; yea commonly those vnto whom he vouchsafeth the least, or no measure of grace, are most aduanced to these worldly dignities and prefer∣ments; and those which are aboue others inriched with earthly glorie, are often passed by, when as there is choice to be made of such, as shall haue spirituall and heauenly ad∣uancement: for so the Apostle saith, that not many wise, not many mightie, not many noble, are called, but God chuseth the foolish things of the world, to confound the wise, and the weake things of the world to confound the mightie. And thus we reade that the first mightie men on earth, were those wicked gi∣ants, who were the issue of that vnequall match, betweene* 1.423 the sonnes of God, and daughters of men: and after the flood Nimrode began first to bee mightie on the earth; and* 1.424 like vnto these succeeded many others, both among the Heathen nations, and also Gods chosen people, who, the more mightie they were in power and authoritie, the more weake commonly they were, in all grace and goodnesse. All which serue as examples of the Apostles rule and obserua∣tion, that not many mightie are effectually called; and con∣sequently that there is no true excellencie in greatnesse, see∣ing it is so often void of goodnesse, and therefore those who most excell in it are neglected by God, when as those which are weake are called and chosen.

And as there is no cause to glorie in greatnesse, in respect* 1.425 of any excellencie there is in it selfe: so neither in regard of any great profit it bringeth vnto vs; seeing this might and authoritie doth not helpe vs to the obtaining of the best things, which are to bee desired, nor to the preuenting or escaping of the greatest euils, which are to be shunned. We cannot with all our might and authoritie command one

sanctifying grace, or furnish our heart with one vertue; yea commonly this worldly power rather opposeth against grace, keeping it from entring where it is not, and nipping, curbing, and suppressing it where any seedes thereof are sowen; whereas they who are weake and contemptible, being manured by Gods husbandmen, doe like gentle and light grounds, bring foorth fruitfull increase of vertue and goodnesse; whereas the other, like stiffe and strong clay, do choake and burie whatsoeuer good seeds of grace are com∣mitted to them. And as this is to be obserued in seuerall per∣sons, so also we may note a great difference in the same men in these different estates: for how many haue we seene, who before they haue had preferments, haue been humble, cour∣teous, religious, and inriched with many graces and good parts, who being aduanced to dignitie and authoritie, are changed with their estate, becomming proud and insolent, disdainfull and contemptuous, irreligious and prophane, or at least cold and negligent in all good duties, the power of Gods word becomming vnpowerfull vnto them, and their zeale being cooled, when this winde of vain glorie hath but a little blowne vpon them? And this difference is obserued* 1.426 by an Ancient in the state of the primitiue Church, which being borne and come to some age and strength, did grow in the middest of persecutions, and was adorned with the crowne of martyrdome: but after it had Christian Princes indued with power to defend and prouide for it, it increased with riches, but decreased and declined in vertue and all goodnesse. Neither doth this power and authoritie helpe vs at all in our warfare against our spirituall enemies; for these principalities and powers cannot be ouerthrowne with hu∣mane might; and these fleshly weapons are farre too weake for this spirituall incounter; yea rather it betraieth vs vnto danger, seeing we are more apt to trust vnto it, when we find our owne might, and it alwaies faileth vs when wee most re∣lie vpon it. It doth not intitle vs to true greatnesse, and the chiefe magnificence of a Christian; which doth not consist* 1.427 in abilitie to doe much, but in a willingnesse to doe that which is good; neither will doing of great things make a

man good, but doing of good things makes him great.

Finally, this worldly power and potencie, doth not helpe* 1.428 vs to the obtaining that most esteemeable victorie of ouer∣comming a mans selfe; neither doth it assist reason in subdu∣ing and ruling of our affections and passions; yea rather when the vnresistable flood of power, is ioyned with the vio∣lent streame of our owne passions, it causeth them more to swell and rage, bearing downe al where there is but the least apparance of opposition; whether it bee the inward stop of conscience, or the outward stop of admonition or re∣straint; making their will to stand for law, and all that to be lawfull, whatsoeuer liketh them. Neither doe they now mea∣sure their designes and actions by the rule of equitie and iu∣stice, but by their owne power and abilitie, thinking that they may doe, what they can doe; and often desiring more* 1.429 power, to doe that which they cannot now atchieue, where∣as they haue alreadie more then they can well vse, their pas∣sion and power ouerruling their reason, which should be in subiection, and obedient vnto it. And whereas the doubling of their authoritie and power, should make them redouble their care to vse it with sobrietie and moderation, and their abilitie to doe what they list, should the more restraine their* 1.430 list, and will, within the bounds of honestie and equitie; now hauing the raines of libertie put into their hands, they runne on in wilfull courses, oppressing and bearing downe with violence, whatsoeuer standeth in their way, and but seemeth to hinder them; fretting and fuming against any that dare* 1.431 presume to say they do amisse; and thundring in their pride and impatiencie sharpe reuenge against all, who haue but in the least degree displeased them. So that whereas before their anger and wrath, like a flash of lightning, appeared and vanished, without doing any great hurt; now power like a thunderbolt being ioyned with it, maketh it to become deadly and pernicious. Lastly, this worldly power and au∣thoritie doth vs no good in attaining vnto our chiefe good, neither haue we our heauenly happinesse by command, but by intreatie, not by authoritie, but by humilitie and submis∣siue suite. So that in this regard wee haue greater cause of

glorying in the least dramme of spirituall grace, then in the greatest measure of worldly authoritie and might; according to that of the Prophet, Let not the strong man glorie in his* 1.432 strength, but let him that glorieth, glorie in this, that he vnder∣standeth and knoweth the Lord. Yea though our power & au∣thoritie were such, that we could command the diuels, and ouerrule the infernall spirits, yet we must not, as Christ said to his Apostles, Reioice in this, that the spirits are subiected vnto* 1.433 vs, but rather reioyce in this, that our names are written in heauen.

But as this worldly aduancement, power and authoritie* 1.434 helpeth vs not to the attaining of any chiefe good, so neither doth it exempt or free vs from any great euils. It doth not priuiledge vs from dangers: for as the Psalmist saith, the king is not saued by the multitude of an host, neither is the mightie man deliuered by great strength. Yea rather it exposes men to many perils; their greatnesse making them but the fairer markes for enuie to shoot at, and inflaming many as ambiti∣ous as themselues, to vse all their art and power for the vn∣dermining of their estate, that so out of their ruines they may raise their owne preferments. It cannot deliuer vs from the iust vengeance of God in the day of his visitation, the Lord hauing a thousand meanes to weaken vs in our greatest strength, and being able to make our owne power and au∣thoritie the instrument of our destruction: for if he do but blow vpon vs with the breath of his displeasure, our proud might shall serue but as an ouer great saile to ouerturne vs,* 1.435 and our owne strength shall become the instrument of our ruine. It doth not free the mind from cares and griefes, nor our bodies from sicknesses and diseases; yea the more autho∣ritie a man hath, the more is his care and trouble, and though he be in neuer so great place, yet the ague and gout, apo∣plexies and palsies, consumptions and such other griefes and maladies, will not be afraid of him, but comming as officers from a superiour power, will in despite of all his glorious greatnes, hold him vnder their arrest, till they haue a dis∣charge from our chiefe soueraigne. Neither doth the greatest earthly power, and transcendent authoritie free any from

death; for as the Psalmist saith, Man shall not continue in ho∣nor,* 1.436 he is like the beasts that die: and death feareth the scepter no more then the goad, he regardeth the stately throne no more then the basest foot-stoole, and with as vndaunted cou∣rage he entreth into the Princes palace, as into the poorest cottage. Finally, after death we shall haue no priuiledge by our authoritie and greatnesse, when as we shall all appeare before the iudgement seat of God: for then both Magistrates* 1.437 and people, mightie and impotent shall be all alike, and re∣ceiue their iust sentence according to that which they haue done in their flesh, whether good or euil, without any respect of persons: for as Iob saith, He accepteth not the persons of Princes, and regardeth not the rich more then the poore, seeing they are all the worke of his hands. Yea rather at that time they shall find hereby great hurt and inconuenience, seeing it wil then but increase their bils of accounts, of which then they are to giue a reckoning; for this power and authoritie were committed vnto them by God, as his good talents, which they were to vse for the honor of their Master, and for the good of their fellow seruants, which being well imployed, might haue gained much glorie vnto God, and good vnto his Church, in maintaining and vpholding his worship and seruice, in preseruing and defending his true religion, in countenancing & rewarding the good and vertuous, and in disheartning & punishing the wicked and vicious. In which accounts if they come short, they shall at that day haue little ioy of all their former authoritie & greatnes; seing it will but increase their debts, and make them to find so much the lesse fauour, by how much they haue abused the greater mercie.

And thus haue I shewed that authoritie and great power,* 1.438 are vaine and vnprofitable to those, who too much set their hearts vpon them. It followeth that I also shew that it bring∣eth vnto vs, being thus abused, much euill, and that both in respect of sinne and punishment. It is the cause, being abused through our corruption, of many sins, but especially of those two hainous and mother sinnes, pride and iniustice. For be∣ing aduanced vnto these high places, it is vsuall with them to forget by what power they were thus aduanced; and lea∣uing

their dependancie vpon God, they begin to wax proud of themselues, and thinking it too base to sustaine the place of Gods deputies, they aspire themselues vnto the supreame soueraignetie, and rebelliously affect diuine honors. So Ne∣buchadnezer being by his greatnes puffed vp with pride, for∣gate himselfe to be a man, and would needs haue his image worshipped by all his people; and this was vsuall among the Heathen Potentates, who ambitiously desired to be deified, and to haue their statues and images erected, vnto which di∣uine worship was to be imparted. And thus Vzziah, howso∣euer he was a Prince of the better sort, yet when hee grew* 1.439 mightie, it is said of him, that his heart was lift vp to his de∣struction. And as it maketh men proud in respect of God; so in respect of men, most insolent, disdainfull and tyrannicall. It is true indeed, that those who vse their authoritie well, do* 1.440 keepe an humble mind in an high estate, like the Sun, which the higher it is, the lesse it seemeth, and do not so much looke at their superioritie of state and order, as at the equalitie of their naturall condition; and considering that all by nature are equall, and that it is sinne which maketh this difference of superioritie and inferioritie betweene them, therfore they aduance their power to beare sway ouer their vices rather then ouer their persons, and whilest they remember that they punish sinne, they do not forget that it is punished in their brethren. Nether do they (as one saith) so much reioyce to* 1.441 rule ouer men, as that they may profit them by their gouern∣ment, knowing that the ancient Patriarks were not so much Kings ouer men, as Pastors ouer sheepe, and that when God said to Noah and his sonnes increase and multiplie, and fill the earth, adding that their feare and dread should be ouer the beasts, fowles and fishes, hee doth not say also that it should be ouer men, because mans terrour should be ouer beasts and not ouer men. Although indeed holy gouernours desire to be feared of their subiects; but it is when as they see that they do not feare God, that at least they may be re∣strained from sinne by this feare of man, who do not stand in awe of Gods iudgements: and therefore they are not proud of this feare, in which they seeke not their owne glorie, but

the iust cariage and demeanure of their subiects: neither do they desire to be feared of ill liuers as they are men, but as they behaue themselues like beasts ouer caried with sensuali∣tie: and when there is no vice to punish, they do not reioyce in the excellencie of their power, but in the equalitie of their condition, and are so farre from desiring to be too much fea∣red, that they refuse to be too much honored. But the most part through the corruption of our nature, are apt to abuse their power and authoritie vnto pride and tyrannie, imagi∣ning that they exceed all that are subiect vnto them, as much in vertue, as they do in titles, in worth and desert, as they do in dignitie and power; and measuring themselues not by the rule of Gods word, nor by the testimonie of their owne con∣sciences, but according to the hyperbolicall, or rather lying praises and commendations of palpable flatterers; and be∣leeuing that they are such as these false glasses would seeme to make them, they wax proud of their greatnes, esteeming their inferiours as base and contemptible, and thinking that they are good for nothing but for their vse, and that like cy∣phers they only serue to make vp the summe of their great∣nesse: and therefore they rule them not according to law and equitie, but according to their will and pleasure, neuer con∣sidering what they ought to do, but what by their power they are able to do; nor think what is good for their inferiors but for themselues, as though it were their summum bonum and chiefe happinesse, if by their labours, wealth, lands and liues, they can procure vnto them the least pleasure or profit, or giue them the least ease of any trouble. So that it is a mat∣ter of greatest difficultie to excell in authoritie, and to beate downe pride; to haue great power, and not to thinke it grea∣ter then it is; to rule ouer inferiours, and not to insult ouer* 1.442 and contemne them as base and abiect. And therefore great potentates had need to haue that saying sounding in their eares: The greater thou art, the more humble thy selfe in all things; and so shalt thou find fauour before the Lord.

The other sin into which power and authoritie common∣ly plungeth men, is vniustice, violence and oppression; for they that haue power to do more then is fit, commonly haue

also will to do more then is lawfull; because they imagine* 1.443 that their pow••r is most magnified, when as it extendeth it selfe beyond all bounds and limits of either law or reason. And thus the Author of the booke of Wisdome bringeth in mighty men incouraging one another to commit all outrage and cruelty: Let vs (say they) leaue some token of our pleasure* 1.444 in euery place, for that is our portion, and this is our lot. Let vs oppresse the poore that is righteous, let vs not spare the widow, nor reuerence the white haires of the aged that haue liued many yeeres: let our strength be the law of vnrighteousnesse, for the thing that is feeble is reproued as vnprofitable. In which cruell courses, when as they are long fleshed, they follow them, as bruit beasts their prey, when their bellies are full; not for hunger, but for wantonnes, affecting wrongs and oppressi∣ons, not for any pleasure or profit they haue in the thing done, but only for the delight they take in doing it; and* 1.445 chiefly glorying in their power and authority, because they are inabled thereby to do mischiefe; as though there were no musicke so sweet to their eares, as the outcries of the wronged, and the groanes of the oppressed. Neither is this any rare fault of the mighty, seeing (as one complaineth) in∣feriours in all places are subiect to the couetousnes and op∣pression of those who are stronger then they, and the weaker a man is, the more fit he is thought to be made a prey: for it is amongst them as among deuouring fishes, the lesse be∣commeth the food of the greater; and he againe being as∣saulted with a stronger then he, becommeth his prey, who before deuoured another, and one belly now holdeth them both, giuing an example to the mightie of reuenged iniurie: whereby it appeareth that this power and authoritie being vsually seuered from iustice, becommeth hurtfull and perni∣cious: for as those signes, Castor and Pollux, appearing both* 1.446 together vnto sea-fairing men, comfort them with the hope of faire weather, and a prosperous voyage; but being seue∣red and appearing alone portend a tempest: so when power and authoritie are ioyned with wisdome and iustice, they bring with them much profit both to priuate men, and to whole societies: but when this power is seuered and diuided

from the other, it bringeth foorth no other fruites then cru∣eltie, rage, oppression, and all manner of hurt and mischiefe, and that both to those who are vnder it, and to those also who thus abuse it. For as for them, they are not masters of any thing which they enioy, all their goods and substance being daily endangered to their spoyle and rapine; the which their iniuries they must indure not only with silence and patience, but at least with outward cheerefulnes and thankfulnes: for if they seeme but to take notice that they are wronged, they doe make way for a new mischiefe, and put them in minde to redouble the iniurie. And therefore the best way for these inferiours, is willingly to offer that to* 1.447 these powerfull tyrants which they seeme to affect; for to denie vnto them lesser things, is to promise vnto them grea∣ter, and by withholding from them some things, to make them masters of all. Yea oftentimes by crossing their desires they doe not only expose their goods to the spoile, but their liues also to danger, as wee may see in the example of Na∣both, who labouring to hold his vineyard, lost his life and his vineyard too. Neither is this abused power and authoritie lesse pernicious to those that ha••e it; for making themselues hereby odious to all, they twist snares to catch themselues, and fall into their owne pit, whilest either they expose them∣selues to popular rage, or pursuing the weake doe fall into* 1.448 the power of those who are stronger; like the wolfe, who ouergreedily following the lambe, doth himselfe fall into the lions paw. So that it is truly said, that he who therefore doth iniurie because he is able, will not long be able because hee hath done it. And wisely did the Heathen man aduise those who desired to vse their power long, that they should* 1.449 vse it sparingly whilest they haue it; for they who doe all they can, will not long be able to doe what they will.

But as this abused power and authoritie plungeth men* 1.450 into sinne, so it subiecteth them to the euill of punishment: for depriuing them of the chiefe humane strength and de∣fence, namely the loue and good will of those that are about them, it exposes them to the enuie and hatred of all, so that those who flatter them with their mouth, threaten their ru∣ine

in their hearts, and whilest they creepe and crouch vnto* 1.451 them, they watch for desired opportunitie to tread vpō their necks, and to solace themselues in their vtter ruine. Yea they are not safe from the conspiracies and attempts of those whō they repute their neerest friends; and euen those who guard them, are so falsehearted towards them, that often∣times* 1.452 they had need of another guard to defend them from their treacherie. And hereof it is that these great Poten∣tates are continually exposed to innumerable dangers, which threaten a fearefull and shamefull downfull, whilest euery one enuieth their greatnesse, and none almost supports it, vnlesse it be that they put to their hands to vphold it whi∣lest it standeth by it owne strength; being readie to pull them away when it a little tottereth, and standeth most in need of their helpe. And as they are thus endangered by false friends, so also by open and professed enemies, who hauing through the abuse of their power been wronged and iniu∣red, doe daily waite for opportunitie of taking reuenge, and feed themselues with hope of seeing their ruine, when as they may pay them home with their owne measure. From which dangers and euils, though they be defended through the greatnes of their power, yet are they not priuileged from the continuall feare of them; neither is it might, and power∣ful tyrannie, but innocencie, iustice, and well-deseruing that bringeth secure peace. For hauing abused their power to oppression and violence, their guiltie conscience, as it were an implacable furie, continually haunteth them, making them to expect what they haue deserued, and to feare, as much as they haue hurt. Whereby it commeth to passe, that howsoeuer they are sometime safe, yet they are neuer secure, but spend their life in continuall agonies and perplexities. Now what is this continuall anticipation of euils through feare and dreadfull expectation, but a daily suffring of them, the greatest part of worldly euils being the feare that goeth before them?

But say they could escape both feare and danger from* 1.453 men, yet deserued vengeance from God shall surely ouer∣take them, for abusing that power and authority which they

haue receiued from him, to his dishonour, and the hurt of their brethren, whereas they might by a good vse thereof haue gained vnto him much glorie, and benefited those who were vnder their gouernment. For the Lord when hee com∣meth in visitation, will not respect the mightie more then the weake and impotent; yea rather taking delight to ouer∣master and confound their proud greatnesse, wherewith they haue opposed against him, hee draweth them first to punishment, and maketh their condemnation more heauie and intollerable, for the mightie shall be mightily tormented.* 1.454 Neither is it a matter of more difficultie vnto him, to tread vnder foote these ouertopping Cedars, and strong okes of Bashan, then the weakest bramble, or lowest shrub. For as the Apostle saith, the weaknes of God is stronger then men, and* 1.455 hee is able by the weake things of the world to confound the mightie. He leadeth away Princes as a pray, and ouerthroweth the mightie; he powreth contempt vpon Princes, and maketh the strength of the mightie weake, as Iob speaketh. In regard* 1.456 whereof, there is no power of man of any continuance, but that which being guided with wisedome, and grounded on vertue, is supported and vpheld by his omnipotent might: yea contrariwise as a building which wants a good founda∣tion, the greater and higher it is, the more neere it is to a dangerous downfall, seeing it greatnes and height doth but help forward and hasten it owne ruine: so these high Babels of power, and greatnesse, which haue not vertue for their ground and foundation, but are onely vnderpropped with the weake staies of violence and tyrannie, are neere vnto confusion, when the least breath of Gods wrath doth blow vpon them.

Seeing therefore this worldlie power and authoritie is* 1.457 through our corruption so subiect to abuse, and being abu∣sed is the cause of so manifold euils, let vs learne not to e∣steeme it ouermuch, or to set our hearts vpon it; but rather let vs labour after spirituall power and might, and as the A∣postle exhorteth vs, let vs be strong in the Lord and in the po∣wer of his might, and put on the whole armour of God, that wee may be able to stand against the diuell▪ and may obtaine a glo∣rious

victorie ouer the spirituall enemies of our saluation: for if we be assisted with this power wee shall be able to doe all things, as the same Apostle speaketh. Let vs labour after that power whereby we may be inabled to master and ouer∣come* 1.458 our owne sinnes and corruptions, and to subdue and keepe them vnder, to mortifie and slaughter them, when they rebell against the spirit: for this is the chiefe and grea∣test power wherein a Christian man should reioyce, not to* 1.459 be able to offend God by doing euill, which we shall haue when we come into our countrie; and the next to that is to restraine our selues from sinne, vnto which the corruption of our nature leadeth and inclineth vs. Let vs chiefly desire to haue that authoritie and might whereby we may be inabled to rule and gouerne our selues, and to moderate and keepe in order our owne passions and affections; let vs shew our strength in ouercomming our pride, couetousnes, ambition, lust, anger, desire of reuenge, and the rest: for as the Wise man telleth vs, he that is slow to anger, is better then the migh∣tie* 1.460 man; and hee that ruleth his owne minde, is better then he that winneth a citie. Neither will it ought auaile vs to rule o∣uer the whole world, and in the meane time to be slaues vn∣to our owne lusts; to haue all nations vnder our subiection, and to haue within vs tumultuous passions, and disordered affections, which continually stirre vp in vs ciuill and inte∣stine vprores and seditions, when as they rebell against the rule of holy reason, and resist the good motions of Gods spi∣rit. Finally, if wee would haue that strength which is worth esteeme, let vs like true Israelites labour after such power as* 1.461 may preuaile with God; and after the example of our fore∣father Iacob, let vs wrestle with him by our prayers and strong cries, neuer letting him depart from vs, till wee haue obtained a blessing, which shall be accompanied here with comfort, ioy, and peace, and with eternall blessednesse and true happinesse in the life to come.

CHAP. XII.

Of the vanitie of worldly nobilitie.

ANd thus much concerning the vanitie of* 1.462 worldly power and authoritie. The second kind of preferment or aduācement is world∣ly nobilitie, which we will first distinguish from that nobilitie which being good and lawfull, is to bee approued and respected; and afterwards shew the vanitie of that, which being worldly and wicked, is to be despised and contemned. And first we are to know that nobilitie generally considered, is nothing else, but that ho∣norable greatnes, fame and reputation, which men haue de∣riued vnto them from their progenitors, both by reason of their famous vertues, and notable deserts, and also their ad∣uancement to places of dignitie and greatnes of estate, con∣ferred vpon them for their worth by their Prince and coun∣trey: the which together with their fame and great esteeme, is deriued successiuely from them to their posteritie. The signes of which nobilitie are diuers, as a memorable descent, and famous genealogie, deriued a far off from their first wel∣deseruing and aduanced ancestor, or first founder of their house, vnto their next parent; honorable titles, wherewith the race from time to time hath been enobled, armes and coates granted vnto them, for their worth and seruice of state, as a perpetuall remembrance of their wel-deseruing: vnto which we may adde those statues and images, which in ancient times were vsed to continue a glorious memorie of their progenitors.

The which order of nobilitie is good and warrantable, as* 1.463 may appeare by these reasons. First, because in the first wel∣ordered common-wealth, the kingdome of Israel, euen whi∣lest the Lord himselfe did hold in his owne hand the right of royaltie, gouerning them by his owne law, and ruling ouer them as their chiefe Soueraigne; this superioritie of nobility was established, there being set ouer euery tribe their Prin∣ces

and Peeres, who were both in fame and state chiefe of all the rest: as also in that he did appropriate both the soueraign∣tie ouer the common-wealth, and chiefe superioritie in the* 1.464 Church, vnto certaine tribes and posterities, who being thus enobled by God, did hold this honor peculiarly to them∣selues, vnto the time of Christ. Secondly, this difference of* 1.465 order, that there should be some noble, and some inferiour and common people, hath his ground both from ciuill poli∣cie, for the wel-gouerning of the common-wealth, which could not well stand, vnlesse these potent Peeres, as it were chiefe pillars, did vphold it; and also from nature it selfe, for the Lord hauing bestowed some heroicall gifts and graces vpon some speciall men, as wisdome, magnanimitie, forti∣tude, magnificence, courtesie, liberalitie and the rest; doth al∣so for the good of common-wealthes vsually vouchsafe, that* 1.466 there should be certaine seeds of these vertues deriued after a secret and vnknowne manner, from them successiuely vnto their posteritie, whereby being come to maturitie, they re∣semble their ancestors in these speciall graces: and howsoe∣uer God sometimes altereth this order and course of nature, either to punish some speciall sins of that familie, or to shew his owne absolute omnipotencie, which cannot be subiected to nature, or inferiour causes, suffering some to degenerate from their ancestors, and to lose these heroicall gifts; as also conferreth them vpon some other of meane qualitie, whom it is his pleasure to aduance, yet most vsually he holdeth the former course; and though one of this noble posteritie doe degenerate, yet commonly the seeds of these vertues, which haue lien hid in him, and as it were buried vnder the earthie burthen of his corruption, are deriued from him to his of∣spring, and being as it were againe quickened and reuiued shew themselues: euen as a father being by some accident maimed of an arme or leg, doth neuerthelesse beget perfect and well formed children, because generation is not tied to one indiuiduum or singuler person, but to the whole kind and ordinarie course of nature. And this proprietie of gifts which are of speciall eminencie, we may obserue in other creatures, as in plants, trees, birds and beasts; that as they are

bestowed vpon some of them, so they are continued to their whole kind and race, vnlesse some by accident do degene∣rate: as for example, thus cions and yong grafts resemble the tree from which they were cut, admitting no alteration, though they be grafted into a new stocke; and thus horses take after their race, dogs after their kind, and hawkes and and other fowles participate the nature and properties of that straine whereof they are bred. Lastly, nobilitie serueth for good vse, as it is a meanes both to restraine from vice, or at least from open and notorious crimes, and to prouoke men to good and vertuous actions; for being hereby as lights set vpon an hill, vpon which the eies of all men are fixed and fa∣stened, they are restrained from many open and grosse sins, for feare of dishonoring themselues and blemishing their re∣putation, and incited to many vertues and ciuil actions, for the maintaining of their credit and estimation: which ends, though they be not religiously good in themselues, when as they are only, or chiefly propounded, yet are they the cause and occasion of good both to the Church and com∣mon-wealth▪ By all which it appeareth, that nobilitie is to be much esteemed of all, and to be reuerenced and respected of inferiours; and therefore those speeches of Heathen Philoso∣phers, and also of many Christian writers, which tend to the bringing in a paritie amongst the faithfull, and an absolute contempt of nobility, are either themselues to be contemned and reiected, or els to be applied to that false and counterfeit nobilitie, which consisteth only in outward titles, and in the worth of ancestors, being in it selfe worthlesse and destitute of all vertue and goodnesse.

Which error that we also may not fall into, in shewing the* 1.467 vanitie of nobilitie, we must distinguish it into two kinds: the first we may tearme true and compleate nobilitie, when as men doe ioyne with that honor, which they haue from their ancestors, their owne vertues and good deserts, especi∣ally religion and true godlinesse; that so they may be noble, not only by inheritance, but as it were by their owne pur∣chase, and appeare no lesse good in the sight of God, then glorious in the eyes of men. And this is than true nobilitie,

which wheresoeuer it is found, is to be reuerenced and re∣spected with double honor, both for the greatnesse which they haue from their ancestors, and for the goodnesse which is in themselues; yea and so much more for this then for the other, as goodnesse excelleth greatnes, in the iudgement of all who are seasoned with true wisdome. Neither is this true* 1.468 nobilitie much respected and valued amongst all good men only, but it is also most acceptable vnto God; for howsoeuer the Lord is no respecter of persons, but regardeth vertue in the begger, as well as in the King; yet he more respecteth and rewardeth the vertues and good parts which he findeth in true nobilitie, then in the common sort; partly because they more glorifie him, and do more good to his Church, being more exemplarie, drawing on their inferiours to their imitation; and partly because they haue stronger tentations to draw them aside out of their course of goodnes: and ther∣fore when they continue in the right way, and after a more dangerous conflict, obtaine a more glorious victorie then priuate men, it is no maruaile if they haue a greater reward, and richer crowne allotted vnto them.

The other kind of nobility is worldly and imperfect, when* 1.469 as men are enobled only for the vertues and deserts of their ancestors, hauing no worth or good parts in themselues, wherein they do in any degree resemble their predecessors; but retaining only their name, titles, armes and honors, do wholly degenerate from them in their vertues and good qualities. The which nobilitie, howsoeuer▪ it maketh a glo∣rious shew in the world, yet is it in truth base and contemp∣tible, as being no true nobilitie, but a bastardly and degene∣rate ofspring, or but as a dead truncke, which retaineth some outward forme or shape, but wanteth vertue and goodnesse which is the soule thereof, whereby it should haue it chiefe essence and being, without which it soone rotteth and pe∣risheth. And this is that worldly, maimed, and lame nobili∣tie, which is to be neglected and contemned: first, because it is of no worth or excellencie vnto any, being seuered from true vertue and godlinesse, in that they haue lost the chiefe and formall difference, whereby they were first aduanced

aboue the common sort, namely those heroicall vertues, and good parts, which first enobled their ancestors. Neither is it birth and succession alone that can make noble, for as the Heathen man well obserued, there is no King, who hath not* 1.470 descended of seruants; no seruant, which hath not had a King for his predecessor, long time hauing made a mixture of all estates, raising some from the dunghill, to the throne; and deposing others from great honours, to the lowest con∣tempt and most abiect disgrace. Againe, if wee respect our common matter, we are all made of the same earth and clay, and readie when God taketh away from vs the breath of life, to become al alike, and to turne into the same principles whereof we were made. If we looke vnto our pedegree, we haue the same Adam, the same Noah, for our common ance∣stors, neither did the Lord make one man of more precious matter, to bee the roote and first progenitour of the noble, and another of baser mould, to bee the first beginner of the poore and contemptible; but one and the same Adam to be the father of all. Finally, if we respect the soule, our more ex∣cellent part, may we not also say with the Prophet, Haue wee* 1.471 not all one father? hath not one God made vs? and hath not the same Creator breathed into vs the same breath of life? In all which respects there is no superioritie, but wee are all alike the creatures of God, and brethren one to another. And as there is no difference betweene diuers peeces of the same lumpe of clay, although the one bee contained in a golden, the other in a earthen dish; nor betweene two peeces of wood, of the same tree, because the one is couered with rags, and the other with cloath of gold; so there is no diffe∣rence of excellencie, betweene the noble and ignoble, the King and the meanest subiect, if they bee considered in this generalitie of nature, though there bee no comparison be∣tweene them in their worldly estate. Wherein then doth the excellencie and superioritie of the noble consist, aboue those who are of meane birth? Surely chiefly in this, that the Lord hath giuen vnto them the priuiledge of certaine heroicall vertues, excellent parts, and good deserts, whereby they are aduanced to honour and places of dignitie▪ And

therefore those Nobles who are destitute of these vertues and good parts, and defiled and imbaced with all manner of sinne and vice, haue in them no sparke of true nobilitie, be∣ing depriued and destitute of this formall difference; nor yet any right of superiority ouer their brethren from nature, but only haue an hereditarie shadow thereof, and that only by vertue of tyrannicall custome, or at least ciuill and poli∣tike order.

Let no man therefore boast himselfe of his farre fetcht pe∣degree,* 1.472 vnlesse he can proue also a succession of vertues and good parts. For the further he deriueth it, the neerer he com∣meth to Adam, in whom there is not so much cause of glo∣rying for his aduancement, as of shaming for his sinne and downfall. And if hee that ascendeth thus farre, would rise one degree higher, hee should finde his next ancestor to be the dust and clay, in which there would bee more reason of humiliation, then of pride in the next descent, seeing he may iustly say with Iob to corruption, thou art my father, and to the* 1.473 worme, thou art my mother, and my sister. Let him not bee proud of his large reuenewes left vnto him by his ancestors, if he be disinherited of the riches of their heroicall graces; nor yet vaunt himselfe of their greatnes, being quite desti∣tute of their goodnesse; let him no•• glorie in the shadow of honourable titles, being abandoned of the substance of their inward vertues, and their outward well deseruing; let not their varietie of armes, and rich coates puffe them vp, seeing these were gotten by others, and should if they had their de∣serts be lost by them, it being a matter of great equity, y^t vice should lose, that which vertue hath wonne. Finally, let them* 1.474 know that boasting themselues in their emptie and worth∣lesse nobilitie, they doe herein commend others, and not themselues; and like beggerly make-shifts, become proud of borrowed apparell; shewing plainly that there is nothing worth praise in themselues, seeing they chiefly stand vpon borrowed titles, and vaunt of the vertues and well deser∣uings of other men.

Againe, the worthlesnes of this worldly nobilitie hereby* 1.475 appeareth, in that God infinite in all wisedome, and true

iudgement, esteemeth and respecteth it not: for as a gift of small value hee imparteth it as well to his enemies as to his friends; and aduanceth to this vaine nobilitie, the idolatrous Pagan, prophane Christian, and wicked worldling, as well, yea more commonly, then his owne children and seruants. So when himselfe was to make choice of men whom hee would aduance to sit vpon the royall throne, and to rule his people Israel, he neglecteth the great nobles of the land, and chuseth Saul, who was seeking his asses; and he afterwards being reprobated for his wickednesse, for the next succes∣sion, he taketh Dauid from following of his sheepe. And this tenour he also obserueth in chusing such as he purposeth to adunace to bee first true members of the kingdome of grace, and afterwards to raigne with him in his kingdome of glo∣rie: for as the Apostle witnesseth, not many mightie, not many noble are called, but he chuseth the weake things of the world to* 1.476 confound the mightie things, and vile things of the world, and things that are despised hath God chosen, and things that are not, to bring to nought things that are. Which sentence much more terrible then the thunder, should shake these high Ce∣dars, and pearcing the harts of the proudest nobilitie, should make them quake and tremble, for feare lest themselues should be in the greater number whom God hath passed by; and neuer to bee a•• rest, till they haue gathered vnto them∣selues by their fruites of sanctification, certaine and particu∣lar assurance, that they are in the small number of these not many whom God hath called. For what will it auaile them to haue ruffled it out in worldly pompe for a short and mo∣mentanie life, and to bee eternally reprobated of God, and excluded from the vnspeakable ioyes of his kingdome; yea also to suffer for euer with the prince of darknesse, the intol∣lerable torments of hell fire?

Thus also our Sauiour Christ the onely sonne of our su∣preame* 1.477 Soueraigne, and heire apparant to the kingdome of heauen, neglected and contemned this worldlie nobilitie, both in himselfe and others. For howsoeuer he was descen∣ded of most ancient and royal progenitours, and might haue assumed a glorious stile, and most honourable titles; yet he

regardeth them not, nor any whit standeth vpon these worldly priuiledges, but vsually called himselfe the sonne of man. And howsoeuer being both God and man, hee might haue chosen for his next parent, some great Princes, equall or superiour in dignitie to any of his ancestors, yet he is con∣tent to bee borne of a simple virgin, the espoused wife of a poore carpenter. Neither did hee regard this nobilitie any more in others, for being to chuse Apostles and Disciples to attend his person, and to be (as it were) the chief courtiers of this heauenly King, hee passeth by the nobles of the world, and maketh choice of sillie fisher men, and poore artificers. Finally, as the Lord himselfe thus meanely accounteth of worldly nobilitie, so also hath hee taught vs to value and e∣steeme it: for howsoeuer he would haue vs in our outward cariage, to obserue ciuill order, yet he maketh it a note of an heauenly inhabitant, to contemne a wicked man, how glo∣rious* 1.478 soeuer hee be in the world, and to honour those that feare the Lord. Where by the antithesis and opposition hee plainly sheweth, that he who feareth not God, is to be estee∣med a vile person, though he haue neuer so many honorable titles; as the holie Ghost also stileth Antiochus Epiphanes,* 1.479 howsoeuer the honour of a worldly Monarchie was con∣ferred on him. Whereas contrariwise he honoreth the saints which are vpon the earth, with the title of excellencie, cal∣ling* 1.480 them also a chosen generation, and royall Priesthood, yea Kings, which raigne together with God, and his sonne Iesus Christ.

But as there is no excellencie in this worldly nobilitie; so* 1.481 though there were, yet it deserueth no great esteeme, in re∣gard that it is so momentanie, and also mutable: for say it should continue with them as long as they liue, yet what were this to be esteemed, seeing life it selfe being but a bub∣ble or vapour, is ready euery day to vanish away? yea though their name should outliue them, and their glorious fame should continue after them, euen to the end of the world, yet what is this in comparison of eternitie? But alas it is not so; for the iust iudgement of God beating down their pride, doth cause the name of wicked nobilitie to rot sooner then* 1.482

their bodies, leauing no remembrance behind them, vnlesse it be of their sin and shame: yea this worldly nobility is not only momentany, but also mutable, and altogether vncer∣taine to continue vnto this short period of life, seeing for their ill deseruing they outliue their nobility, & their crimes like deadly poisons tainting their blood, do vtterly imbase their honor and reputation. In regard of which mutabilitie, the ancient nobility of Rome were accustomed to weare moones vpon their shooes, that being lift vp with their glo∣rie and greatnes of state, they might haue this swelling as∣swaged,* 1.483 by hauing continually before their eyes this exam∣ple of mutability. And this changeablenes of estate they are subiect vnto by the iust iudgement of God; for it is righteous with him, that these false lights seruing for no other end, but to seduce their inferiours, should be quite put out and extin∣guished, and that their nobility should be taken from them, when as it is not so much a grace vnto them, as they a shame to it.

And thus it appeareth that this worldly nobilitie is of no* 1.484 great worth or excellencie, both in respect of the vanitie, and also the momentanie continuance thereof; whereby it is cleare and manifest, that newly aduanced vertue, or as we call it, vpstart nobility, and of the first head, being ioyned with worth and desert, whereby it is raised, howsoeuer it hath not the precedence in ciuill meetings, yet without all comparison, is to be preferred in the iudgement and estima∣tion of all that are good, before ancient nobilitie, which in the race of succession hath outlasted vertue, and is contami∣nated and defiled with vice and wickednes. The which how∣soeuer it is scarce acknowledged amongst many that pro∣fesse Christianity, yet was it plainly discerned & confessed by* 1.485 the Heathens, who had no other guide then the light of na∣ture. One saith, that it is better to purchase nobilitie by de∣sert, then to haue it by inheritance. Another saith, that he esteemeth nobilitie chiefely for goodnes, and that he would account him to be ignoble and base, who is vniust and desti∣tute of vertue, though he could deriue his pedigree from a better then Iupiter. So Harmodius vpbraiding Iphicrates, a

famous Emperour or commander with basenes of birth, re∣ceiued a fit answere: The honor (saith he) of my house begin∣neth* 1.486 with me, and the honor of thine endeth with thee. So the wise Socrates answered a vicious noble man, obiecting vnto him meanenesse of birth: My parentage (saith he) is a* 1.487 disgrace vnto me, and thou to thy parentage. Finally, another concludeth, that it is much better to be the parent of a mans owne nobility, then to corrupt and disgrace it, hauing recei∣ued it from his ancestors. With these accordeth that ancient Father, who affirmeth that it is much rather to be chosen to be adorned with vertue, though a man be of obscure paren∣tage▪ then being descended of famous progenitours, to a∣bound with vices; euen as the rose is better which yeeldeth a fragrant and sweet smell, though it spring from a prickling plant, then a thorne or briar, growing in a fruitfull soile, which is good for nothing but for the fire. To the same pur∣pose the Sonne of Syrach saith, that If children liue honestly, they shall put away the shame of their parents, but if they be proud with hautinesse and foolishnesse, they defile the nobilitie of their kindred.

But as this worldly nobilitie is vaine and of no worth: so* 1.488 also is it altogether vnprofitable, being seuered from those vertues and good parts which were in those progenitours, who did first ennoble the familie; for as it doth not profit the streame that it floweth from a cleare fountaine, when as it* 1.489 selfe is full of filth or mudde, by reason of the filthinesse of it owne channell: no more doth it auaile any to haue noble and vertuous ancestors, when as themselues are poisoned and corrupted with dishonorable qualities, and disgracefull vi∣ces. Who would not thinke his folly ridiculous, who being himselfe lame, should be proud because he is descended from able and actiue parents? or being himselfe blind, should boast of his progenitors quicke eye-sight? or being dumbe, should bragge of their eloquence: or finally being a starke foole, should glorie and vaunt himselfe in his ancestors wis∣dome? And surely it is no lesse absurde for any, to beare them∣selues high in the vertue and worth of their predecessours, when there is nothing in them but vice and worthlesnesse;

there being farre greater cause why their progenitors should be ashamed of such a degenerate ofspring, then why they should be proud of such ancestors, whom they do not at all resemble in their vertues and good parts. It is true indeed that a yong colt is much esteemed for his race, and the vn∣tried whelpe for his kind he commeth of: but if being come to proofe, there be no courage or mettle in the one, nor any swiftnes or sagacity in the other; notwithstanding their race and kind, we esteeme no better of themselues, but as jades and curs; because it is not the goodnes of their kind which will helpe them in the race, or cause them to win the game, if they be vtterly void of selfe-excellencie. And so in like maner, howsoeuer greatnes of birth may commend yong no∣bilitie, as giuing some hope in course of nature, that they will resemble the worth and vertues of their progenitours: yet when being come to riper age, they plainly discouer that they are vtterly degenerate, ful of base qualities, ignoble and vicious: they (notwithstanding the worth of their ancestors) are to be esteemed seruile and contemptible. For as paren∣tage doth not absolutely conferre vertue, so neither nobili∣tie; and as vertue it selfe is not hereditarie; so neither is nobi∣litie, which (as I haue said) is chiefly grounded vpon vertue and goodnes. We see by experience, that from the same oare commeth base drosse and pure gold, from the same roote, a sharpe prickle and a sweet rose, and from the same graine of corne, both straw and chaffe, and also pure wheate: And it is often to be seene that the same vertuous parents haue both good and bad children descended of them: so faithfull A∣braham had an Ismael, as well as an Isaac; and Isaac as well a prophane Esau, as a vertuous Iacob: good Samuel had a de∣generate ofspring: and holy Dauid had as well an Absolon and Adoniah, as a Salomon, and a Nathan: whereby it appea∣reth* 1.490 that vertues cannot be entailed like lands, or though such an entaile were made, yet it proueth no perpetuitie, see∣ing it is easily cut off, when as they degenerate from their ancestors, and hold a contrarie course in all manner of vice and wickednesse.

But let vs consider the vnprofitablenes of worldly nobi∣litie* 1.491

in some particular examples. Cain, as we know, was the first borne of Adam, who had his descent from God himself, and was heire apparant to the whole world, but what did it auaile him to haue the most excellent man for his father, and the soueraigne King of heauen and earth, in some sort, for his grand-father? Or what did his great birth-right profit him, when as defiling his heart with rage and crueltie, and his hands with innocent blood, he made himselfe to become a base vagabond vpon the earth? What did it benefit Cham to be noblie descended of that great and righteous Patriarch Noah, the second maine roote of repaired mankind, when as by his wickednes he became subiect to the curse, and being free-borne, did by his vice and sin make himselfe an abiect seruāt? What did it profit Ismael to be the first borne of faith∣full Abraham, or Esau to be the eldest sonne of religious Isaac, whē as the one becōming a derider of Gods promises, was as it were excommunicate and cast out of that family, to which the couenant of grace was made & appropriated; and the other shewing himselfe a prophane contemner of holy and heauēly things, lost both the birth-right & the blessing? It were infinit to stand vpon such particulars; and therefore for breuitie sake, contenting our selues with these few, let vs also consider the truth hereof in a whole people or countrie. What nation in the world was euer comparable in nobilitie to the people of the Iewes? who being descended from A∣braham the Father of the faithfull, had the Lord himselfe for the first and immediate founder of their common-wealth, yea for their King and Soueraigne, who iudged, ruled and gouerned them, as it were by his owne mouth in difficult causes, holding in his owne hand the royall lawes and prero∣gatiues, till they vnthankefully desired another King, and would needs be ruled like other nations. Againe, that which other people counterfeited, they truly had; namely, the Lord himselfe for their Law-giuer, who proclaimed the chiefe summe of their lawes by his own glorious voice, and at large expounded them by his faithfull seruant Moses; all which were much more excellent then the lawes of any other nati∣on. Moreouer, if we respect antiquitie, they were most an∣cient,

there being no histories that make mention of any common-wealth, which was constituted long after the com∣mon-wealth of Israel: for whereas all writings and records were meerely fabulous among the Heathens before the wars of Troy; the learned haue found that this warre was long af∣ter the setling of the state of Israel, when as they had Iephthe for their Iudge. Finally, there was neuer any nation, who could so plainly and distinctly shew the antiquitie of their houses and kinred, by reason of that exact diuision of their tribes, families and inheritances, which was religiously ob∣serued among them. But yet what did all this nobilitie of the people of Israel auaile them, when as degenerating from their ancestors, they lost their vertues, the true life and soule of their nobility, and became vicious and polluted with all manner of sinne? Surely nothing at all; for do not the Pro∣phets of God notwithstansting all this (looking vnto what they were, and not respecting from whom they were descen∣ded)* 1.492 call them the seed of the wicked, corrupt children, peo∣ple of Gomorrah? Do they not tell them, that the cursed Ca∣nanites were their kinted, their father an Amorite, and their* 1.493 mother an Hittite? Yea doth not Iohn the Baptist go further, calling them a generation of vipers, and charging them no more to challenge Abraham for their father, seeing they no∣thing resembled him in his faith and other vertues? And doth* 1.494 not our Sauiour himselfe disgrace them with the same title? and when they gloried in their nobility, because they were* 1.495 Abrahams seed, doth not he tell them, that if they were the children of Abraham, they would do the workes of Abra∣ham,* 1.496 and plainly affirmeth that they were the children of the diuell, because they did his will, and resembled him in per∣forming their wicked lusts? So small account haue Christ and his Prophets made of this worldly nobility, being seue∣red from vertue and polluted with vice and wickednes. Nei∣ther is it any maruell if that nobility which is deriued from earthly parents, doth nought profit those who do not imitate their vertue, when as kinred and consanguinity with Christ Iesus himselfe, who was not only man, but also the glorious Sonne of God, did not at all auaile those, who were not as

neere vnto him in faith, as they were in blood: for when it was told him that his mother and brethren did wait to speak with him, lightly accounting of earthly kinred, he far pre∣ferreth before it that kinred which was spirituall, affirming* 1.497 that his disciples, who heard and obeyed his Fathers will, were his brethren, sisters and mother. And how little he esteemed of those who were his brethren in the flesh, and did not adhere vnto him by a liuely faith, it may plainly appeare in the seuenth of Iohn, by that disagreeing dialogue that was betweene them. So when a woman admiring his do∣ctrine cried out, that the wombe was blessed that bare him, and the paps that gaue him sucke, he correcteth her speech, saying, yea rather blessed are they that heare the word of God* 1.498 and keepe it. And therefore if this consanguinitie with Christ Iesus himselfe be vnprofitable, vnlesse through faith we be of spirituall kinred with him, how little will it auaile vs to claime the most noble on earth for our ancestors and pro∣genitors, if we be degenerate from them in vertue, grace and goodnesse?

And thus haue I shewed that this worldly nobility hath in* 1.499 it neither worth nor profit. But we are further to know, that most commonly it is accompanied with much hurt; for first it puffeth men vp with a proud conceit of their owne great∣nes, and maketh them to contemne all others, whom they excell in noble ancestors, titles, armes and such like honors, in regard whereof nobility is called the fuell of pride: the which (as one saith) Christian nobles should be far from, be∣cause* 1.500 together with the poore and ignoble they call God their Father, which they cannot truly and religiously say, vn∣lesse they also acknowledge them to be their brethren: yea it causeth them not only to carry and demeane themselues proudly towards men, but also towards God himselfe, by whom they were aduanced to their greatnes, and maketh them quite to forget that they were euer thus beholding vn∣to him, to cast his commandements behind their backes, and either vtterly to neglect the duties of his worship and ser∣uice, or at least the publike meanes therof, contenting them∣selues with their priuate and home-deuotions. For thinking

it vnfit for their nobility and greatnes, to adioyne themselues with the vulgar people, and that they should imbase their honor too much by comming into the publike congregati∣on, they content themselues with their Chaplaine, as Mi∣cha with his Leuite, and not induring the publike Ministrie, where sinne is reproued without respect of persons, and the conscience searched to the bottome; they commit themselues ouer to his cure, who hauing his present meanes and future hopes wholly depending vpon them, dare not say any thing that may incurre their displeasure; nor yet apply any salues to their festred sores, which might cure thē to the bottome, be∣cause they would too much vex and trouble their delicate and wanton patients; but only such healing salues as draw ouer the sore a faire skinne of carnall security, but leaue the core behind, & neuer free them from the inward putrefacti∣on. And this (I doubt not to say) is one chiefe and speciall cause of the irreligion and prophanenes of the nobility of these times, because they neglect the ordinance of God in the publike Ministery of the Word, which is the ordinary meanes of conuersion and saluation, and either do not at all performe this outward seruice vnto God, or else after their owne fashion, without power or profit, making himselfe of their charge, vnto whose charge they commit themselues; their seruant, before they make him their shepheard, and to depend vpon them for his bodily nourishment and meanes of life, before they will depend vpon him for their spirituall nourishment & the food of their soules, which they wil haue cooked after their owne fashion, and fitted to their dainty pallet with their owne pleasing sauce, or else he is sure to lose their fauour, and with it the fruit of all his labours, and all the hopes of his tedious seruice, and base dependancie.

Secondly, this worldly nobility which is seuered from* 1.501 vertue, doth but disgrace those that haue it, and when they by their worth are not an honor vnto it, it becommeth a dis∣honor vnto them; for it is vnto them as a light, which not only draweth mens eyes to looke vpon them, but also doth consequently discouer their vices and deformities, and set them out to the publike view: euery one being apt to obserue

the faults of their superiours, as soule staines in finer clothes and as blacke clouds hiding from their eyes the Suns bright∣nes; and to passe that censure, that is most vncomely for those* 1.502 of so good birth, to disgrace themselues with so euill a life. So that they who are of greatest estate, haue in their actions and cariage the least liberty▪ because their doings are more curiously obserued, and sharpely censured, and much being expected from them, they are much more blamed then o∣ther men, whe•• as they come short of expectation. In which respect, one compareth these nobles to such Musitians, as comming in with costly clothes and excellent instruments, do mooue great expectation in the beholders; but hauing harsh and vntunable voices, and a rude and vnskilfull touch, all their brauery tendeth to their more disgrace, not only be∣cause* 1.503 themselues are ignorant bunglers, but also do abuse and deceiue the beholders expectation. Againe, as it doth disgrace themselues and sheweth their faults, so also hauing discouered them, it much aggrauateth them, both as it shew∣eth greater vnthankfulnesse towards God, by abusing his more rich mercy, wherewith he hath priuiledged them a∣boue* 1.504 others, and also because their sinnes, by reason of their greatnes, being more exemplary, do draw on their inferiours to their imitation. And consequently as it doth aggrauate sin, so it doth increase their condemnation, Gods iustice pro∣portionating the punishment according to the measure of mens faultines; so that where sinne hath run ouer, there also iudgement doth ouer-flow. Now the vices of nob••litie are greater, and more inexcusable then other mens, both in re∣spect of the former reasons, and also because they haue dege∣nerate from their ancestors, and with their neglect of other meanes, haue not at all profited by domesticall examples, nor bin bettered, although their worthie progenitors haue left vnto them the memoriall of their vertues, as a paterne for their imitation. But of these points I shall haue occasion to speake more hereafter, and therefore will heere briefly passe them ouer.

Seeing therefore this worldly nobility is of no excellen∣cie,* 1.505 vnprofitable and momentany, and so farre from bringing

vnto any great good, that it is through mans corruption the cause of much hurt, let vs not ouerualue it, or too much set our hearts vpon it; but learning to despise and contemne it, as being of smal worth, let vs labour to aduance our selues to spirituall and heauenly nobility; both because it is most ex∣cellent and profitable, and also not like the other peculiar, to some few, but common to all, who setting their hearts and affections vpon it, doe with all their desires and indeauours seeke and sue for it. The excellencie of this spirituall and hea∣uenly nobility, appeareth both in their freedome that haue it, and also in their aduancement. They are freed from the* 1.506 slauish tyrannie of Satan, and from the base seruitude of sin:* 1.507 so that as the Apostle saith, it shall no longer reigne in their mortall bodies; the which is to be esteemed the chiefest part of true nobilitie, when as holding nothing from these base lords, they owe all their fealtie, allegiance, and seruice to the lord of all, and supreame king of heauen and earth. Whereas contrariwise, they who are most noble in their worldly e∣state, are notwithstanding all their honours and high titles, of a most abiect and base condition, as long as they remaine in the slauerie and bondage of sin and Satan; for what more vile seruitude can be imagined, then to be the seruant of sin, and to remaine Satans drudges, ready to doe his will? A∣gaine, this spirituall and true nobility freeth vs from the o∣uerruling power of our corrupt affections, and from the tu∣multuous tyrannie of our violent passions, bringing them vnder the rule of the law of God, and in subiection to holy reason. The which priuiledge worldly nobility wanteth; and consequently bringeth with it small grace or profit: for what auaileth it a man to bee outwardly glorious in the world, and inwardly base in himselfe? to haue other men to cap and crouch to him, when as he serueth more vitious and base masters then the worst that serue him? and whilest o∣thers stoupe vnto him, and doe him honour; hee disgraceth himselfe by stouping and yeelding to his vile affections and violent passions? Finally, this true and christian nobilitie, doth cause vs to stand boldly in the presence of our great king, in assurance of his loue, and to offer vnto him our wil∣ling

seruice, not for seruile feare, either of his heauie curse pronounced in his law, or of his feareful punishmēts denoun∣ced against sin, either respecting this life or the life to come; but out of a free and generous disposition, because wee loue him, who hath loued vs first, and thinke nothing too much which we can do for his glory, who hath not thought the life of his dearest son, too deare for vs, but hath freely giuen it for our redemption and saluation; wheras worldly nobility hath no such priuiledge, seeing it neither conferreth vnto vs the confidence of sons, nor freeth vs from the slauish feare of ser∣uants. For notwithstanding all this worldly glory, men may quake with feare, when God sheweth the least sign of his po∣werfull presence, and either vtterly neglect the duties of his seruice, or performe them securely with carelesse neglect, or with great terror and trouble of mind.* 1.508

The aduancements also of spirituall nobility are ten thou∣sand times more excellent then those which belong to that which is worldly; by this we stand in the presence of prin∣ces, by that in the presence of the glorious king of heauen and earth; by this we haue oft the fauour of earthly kings, by that we haue alwaies the fauour of the king of glory: by this we haue earthly reuenewes which are but momentanie, by that an heauenly inheritance, which is euerlasting: by this wee are honoured and esteemed of men, by that of the Saints and Angels, yea of God himselfe: by this we are chief* 1.509 seruants to the great monarches of the world, by that wee become chiefe seruants of the great monarch of heauen and* 1.510 earth; yea we become a kin to Christ Iesus himselfe, euen his brothers and sisters, as himselfe witnesseth; and through him the adopted sonnes of God, and not onely sonnes, but* 1.511 also heires, not of an earthly inheritance, but of an heauenly kingdome, immortall and vndefiled; in regard whereof the scriptures giue vs the titles not onely of nobility, but also of* 1.512 royaltie, and affirme directly that wee are made of God through Christ, not only great officers of his heauenly court, but also kings who shall reigne with him in all ioy and glo∣ry. And therefore as much as a son excelleth a seruant, hea∣uen earth, and God himselfe mortall princes; so much more

we are in our iudgements to esteeme, and in our endeuours to seeke the nobilitie of a Christian, aboue and before the nobilitie of a worldling. Vnto which we may the rather bee incouraged, because whereas this earthly nobility is confer∣red but vpon a very few; as either vpon those who are nobly descended, or vpon such whose great vertues and deserts, ioyned with no lesse good ••ap, and extraordinarie successe in all their courses and cariages, doe aduance to the s••ate of honour, and dignifie with those high titles: this nobilitie of* 1.513 a Christian may certainely be attained vnto, of as many as do with their desires and indeauours seeke after it, vsing the* 1.514 meanes which God hath ordained for this purpose; namely, the diligent hearing and fruitfull obeying of Gods word, and a liuely faith in Iesus Christ. And therefore let vs more esteeme, affect, and seeke that which excelleth, both in worth and certaintie; and cont••••ning this worldly nobility which is commonly vnprofitable, often hurtfull, seldome, or not without great difficultie attained, and but for a moment of time retained and possessed; let vs aspire with an holy and happie ambition, vnto that heauenly royaltie, which we may certainely find if we carefully seeke it, and hauing obtained it, shall haue with it all profit without hurt, ioy without mo∣lestation, and happinesse without end.

CHAP. XIII.

Of kingdomes and monarchies.

ANd thus much concerning the vanitie of* 1.515 worldly nobilitie. The last and highest de∣gree of worldly aduancement and prefer∣ment, is kingdome and soueraignty, empire and supreame dominion, whereby men be∣ing exalted into the royall throne, doe rule and gouerne whole common-wealths. Of which I shall neede to speake the lesse, because much of that which hath beene spoken concerning power, authoritie, and nobilitie, may ea∣sily by the discreet reader bee fitted and applied hereunto. And therefore I will adde onely some things which may

seeme more peculiar to this royall and soueraigne aduance∣ment. Where first wee are to know that the following dis∣course is not intended to shew the vanity, or perswade the contempt of cruell and barbarous tyrannie, which being o∣dious to God and men, n••••ds no reasons to moue all to haue it in detestation and base esteeme; but of lawful monarchies and kingdomes, abused either by ouerualuing their worth, or through the corruption and saultinesse of gouernment. The contempt whereof as it ought not to be absolute in any but onely in respect of abuse: for it is a thing of as great e∣steeme as any else in the world, when as a good king ruleth well, and not according to his owne lusts and vnlimited plea∣sure, but according to the law of God, the law of nations, and the particular lawes of his owne kingdome: so ought it not to be in all, but in those onely who are either possessed, or in possibility of this supreame soueraignetie; vnlesse it be as we vnderstand it comparatiuely in respect either of spirituall graces, or heauenly ioyes. For as for those who are in subiection, they are to honour and esteeme their soue∣raignes in the next place to God himselfe: seeing this rule and authoritie is Gods ordinance, and kings are his deputies* 1.516 and lieuetenants, and as it were the great stewards of his fa∣milie, whom hee hath dignified by giuing them his owne name and titles, and hath bound vs by his word to owe and yeeld vnto them all honour, loue and dutie. So the Apostle saith, Let euery soule be subiect to the higher powers, for there is* 1.517 no power but of God, and the powers that be are ordained of God, &c. And as it is to be highly esteemed of the people, as be∣ing an ordinance of God in it selfe good; so also because it is so necessarie to the wel-being of a commonwealth, that it is impossible without it that it should stand, much lesse flou∣rish and prosper. For look what the shepheard is to the sheep, the pilote to the ship, the captaine to the souldier, yea the head and heart to the body; and such is the king to the com∣mon-wealth.

And in the same regard this preserment of soueraigne and* 1.518 transcendent power is to bee duely valued and esteemed of those, who are by Gods prouidence aduanced to this roy∣altie;

seeing it is a great gift and royall prerogatiue, where∣with the Lord hath inriched them aboue all their brethren, requiring a proportionable thankfulnes, which they can ne∣uer yeeld, vnlesse they know and esteeme the benefit: yea it is not only a gift, but a blessing, expressed in that maine bles∣sing, wherewith God blessed Abraham, the great Patriarch and Father of the faithfull: I will make thee (saith he) excee∣ding* 1.519 fruitfull, and will make nations of thee, yea Kings shall pro∣ceed of thee. Vnto which who so are aduanced, they seeme to be preferred aboue the estate and condition of meer men, in respect of their place and office, in regard whereof they haue Gods name and titles imparted vnto them: and this also* 1.520 the Lord seemeth to imply by his Prophet, where hauing giuen charge that no man should enter by the East-gate of the Sanctuary, because the Lord had entred by it: in the next words he saith, that it shall appertaine to the Prince, both to* 1.521 take therein his repast, and to make it the way of his passage, to come in and go out thereby. Neuerthelesse howsoeuer kingdomes are the chiefest of worldly preferments; yet are they not to take vp the chiefest place in our iudgements and affections, seeing they are but of meane worth, being com∣pared with Gods spirituall graces, or the eternall ioyes of his kingdome. In respect whereof they are to be meanely valued* 1.522 and moderately desired; that is, neither to be refused when God giueth them, nor to be affected when as he denieth them, not giuing vnto vs lawfull means of attaining to them: yea they are directly to be contemned and reiected, when as they come in competition for our loue with those other ex∣cellencies, as being in comparison of them worthlesse and* 1.523 vnprofitable, and when they are thus abused, hurtful and per∣nicious: which who so do, they shew greater and more Chri∣stian magnanimity in this contempt, then others in affecting or hauing obtained by raigning in all their royalty. An ex∣ample whereof we haue in Gedeon, who was more enobled* 1.524 for denying a kingdome when it was offered vnto him; then his son Abimilech who with cruell and vnnaturall ambition aspired vnto it.

But let vs consider of some reasons which may shew the

worthlesse vanity of worldly kingdomes, in comparison of* 1.525 Gods spirituall graces or heauenly ioyes: the first may be ta∣ken from the manifold troubles and incumbrances which a kingdome bringeth with it, euen to those who iustly come by it, and wisely manage it; the which are so innumerable, irksome and burthensome; that if men were not more sup∣ported with ambition, then with reason, they would be rea∣die for wearines to sincke vnder the waight, and to vnload themselues of this intolerable greatnes, to find ease in a more priuate life. Of this the Heathen Monarch hauing experi∣ence, said vnto one who admired his happines, and measured his inward comfort and contentment by his outward rule; If (saith he) thou diddest know with how many euils this Dia∣dem* 1.526 were replenished, thou wouldest not take it vp, though thou foundest it vpon a dunghill. The truth hereof may be more euident, if we cōsider but some few particulars: for first, vnto what wearying and wasting care is euen a good King subiect vnto, whilest he desireth and studieth to act well his kingly part, so as he may haue the applause of God and his Angels, and that both in respect of himselfe, and also that which he taketh for his subiects? And for himselfe, both in regard of his person and priuate actions, and also in regard of his place and publike gouernment. For the first, ••his ••••re ••s extraordinary, that he may become a paterne and president vnto his people, whom they may imitate; and to this end ••e desireth to shine before them by a good example, making his owne life both the exposition and example of his lawes, and appearing both without substance or semblance of euill, to be also as good as he appeareth. For he considereth that the Princes life and manners, are the square and rule according to which his subiects frame themselues in their whole course and conuersation: and therefore he seeth how much it be∣hooueth him that the square be straight, lest the worke be crooked, and the whole common-wealth brought out of* 1.527 frame: he knoweth that he ruleth ouer reasonable creatures, and therefore studieth first to conforme himselfe to the rule of reason in all his actions, that so they may the better subiect themselues vnto his gouernment, and may suffer him to rule

as well in their hearts as in their outward actions. He findeth by experience that Princes examples are most effectuall ex∣hortations, either to good or euill, and that their liues are more powerfull then his lawes to incline and moue, to the better or worser part: and therefore he spendeth himselfe in studying this diuine oratorie, that his life and example may speak good things vnto his people. He considereth that Kings errors are like the ••clipses of the Sun, which though they be soone past ouer, yet bring damage and hurt to all sublunary and inferiour bodies: and therefore he is alwaies watchfull and heedfull ouer his waies, that his brightnes be not blemished by any vice or sin, which might stop and hin∣der the influence of his good parts, from being profitable to his subiects and inferiours.

The like care he taketh for the well demeaning of him∣selfe* 1.528 in his publike gouernment, hauing alwaies in his mind, that he ruleth ouer men, that he is to gouerne them by law and reason, not according to his lusts: that he shall not al∣waies gouerne, but that the time shal come when Prince and subiects shall be both alike: and finally, that he must giue an account of his gouernment before the supreame King of heauen and earth, who respecteth not the person of Princes, nor* 1.529 regardeth the rich more then the poore. In regard whereof, his care is great and continuall, not how he may rule according to his will, but according to reason and law, making loue and awefull maiestie, seuerity and sweetnes, mercie and iu∣stice, to striue which shall haue the preheminence, or rather neuer to striue, because he tempereth them with true iudge∣ment and wisdome in a heauenly harmonie. He considereth that as he is a King, so also he is the father of his countrey: for what is a common-wealth but a great familie, ouer which God hath set Princes as parents, not only to rule, but also to prouide for, preserue and defend them? and therefore how great his care must needs be, to nourish and protect so great a charge, let priuate fathers iudge, who find enough to do, to order and prouide for their small company. Yea he discer∣neth plainly, that a King in the common-wealth is like the soule in the body, which howsoeuer it be not directly & im∣mediately

touched and affected, either with the delights it casteth, or with the griefes and miseries which it indureth; yet doth it communicate in both, by sympathie and fellow∣feeling: and therefore he doth not lay vpon his subiects hea∣uie burthens, because he also is pinched with that waight which oppresseth them; he enuieth not, but greatly reioiceth in their prosperity, because he communicates with them in their contentment; and if for the good of the whole body of the common-wealth, he find it necessary to receiue, rather then take of their goods, that they may inioy the rest with peace and comfort, he only croppeth them, or rather pruneth them, that they may grow the better, and doth not stocke* 1.530 them vp by the roots: and as the Heathen Prince saith, he doth like a good shepheard, only fleece them in seasonable time, and not pull off skin and all; knowing that the chiefe treasure of a Prince is the riches of his subiects, and their cof∣fers his best exchequer. Finally, good princes remember that they are Gods deputies, and therefore their care is that they may be like him, not hauing their greatnes to exceed their goodnes, but as their power inableth them to do what they will, so their goodnes limiteth them to the doing of that which is profitable for their subiects: the which their care is so much more vigilant, because they know that there will be an end of their Lieutenantship, when as they shall be called to an account of their gouernment, and receiue either the re∣ward of their iustice, or the punishment of their corruptions, and ill-deseruing.

Finally, as the good Prince is continually troubled with* 1.531 care about himselfe, that he may performe his dutie: so he taketh no lesse care, that these duties performed may pro∣cure the good and welfare of his subiects: as for example, that by his wisdome and prouidence, they may haue both neces∣saries and sufficient plentie, that by his discreet gouernment they may be kept in good order, that by his administration of iustice, euery one may possesse his owne right, and be pre∣serued from wrongs and iniuries: and finally, that by his cir∣cumspection and power, his subiects may be protected from forren forces, and inioy secure peace. For being the father of

his countrey, he is with a fatherly affection to care for the good of his children, as well as his owne, he is the skilfull pi∣lot in this great ship of the common-wealth, who sitteth at the sterne, and ordereth all for the preseruation, not only of himselfe, but also the whole ship, and all the passengers who haue committed themselues to his care and prouidence. And as it is not enough for the rule or square to be straight it selfe, but it must also serue as the instrument to make other things conformable to it owne straightnesse, and to leuell and make euen the whole worke: so it is not enough for a good prince that he be in himselfe vpright, iust, and furnished with al ver∣tues which become a priuate man; but his care must also bee that those that are committed to his charge and gouern∣ment, may communicate with him in all vertue and good∣nesse, because he is a publicke person, and the head of this great body which must gouerne and direct his members, as shall be most honorable for himselfe and profitable for them. Now although this necessitie of taking extraordinarie care for his owne person, and all the rest of his subiects be an hap∣pie necessitie, because it forceth to that which is good; and howsoeuer hee may haue comfort in the fruits thereof, yet who knoweth not that in it selfe it is vnpleasant and trouble∣some; and so bitter and distastefull that it may well weane any from the loue of greatnes?

Secondly, though a crowne may seeme to make a glori∣ous* 1.532 shew, yet it weigheth so heauie, and sitteth so vneasie vp∣on the head, that those that haue it can take little delight in wearing it, and those that want it, if they loue their owne ease, would if they once felt the waight, be well content that they are not aduanced vnto the honour, because also they are not pressed with the waight. For what doth hee else who is aduanced to this height of greatnesse but Atlas-like beare vpon his shoulders the waight of the whole common∣wealth; and whilest he is lifted vp into the seate of honour, is pressed downe againe with his waighti•• burthen? What doth he else but toile with the greatest labour of all, euen the labour of the mind, continually studying how hee may either preserue or aduance his owne glory, and his subiects

good: and what is hee better that sinketh vnder the burthen of gold then he who is oppressed with the waight of earth; what ease hath he more that toileth in the golden mines, then he who laboureth in the ••lay pit, or quarrey of stones. They are aduanced indeed with the glorious titles of mo∣narches, kings and soueraignes; but what are they in truth but the great seruants of the common-wealth, who labour and take paines for the generall good? What are they but* 1.533 stewards of this great familie, who whilest they haue the rule and disposing of all, haue also the care and burthen of all laid vpon them? and what is their reigne, but as one of them spake by experience, a glorious seruitude? Wee know that the pilote as hee hath the greatest rule in the ship, so hee hath the greatest part in the paines and labour; for his mind is exercised whilest others are at rest, and watcheth at the sterne whilest the passengers securely sleepe. The captaine likewise as hee hath most honour, so hee carieth the greatest burthen; for whilest the common souldiers take care, and prouide onely for themselues, he also extends his care, proui∣dence, and labour for the good & preseruation of the whole companie. Now if the rule of a ship, or of a small troupe bee so burthensome and laborious, what shall wee thinke of the gouernment of a whole countrie and common-wealth?

Thirdly, these great potentates are much more turmoyled* 1.534 with the violence of their affections then priuate men, their greatnes adding strength to their passions, and making them furious and vnresistable, or themselues more impatient if they be resisted, their anger is more easilie inflamed, because their greatnesse maketh them impatient of bearing the least iniurie, although it exposeth them also to more then any o∣ther. Being incensed, they burne inwardly with a desire, and burst outwardly into the act of more furious reuenge, mea∣suring the punishment which they take of the partie offen∣ding rather according to their owne greatnesse, then to the fault which is committed; and hauing herein power in their hands to doe what they will, they often doe more then they should. Their hopes are greater both in respect of the obiect and things hoped for, and in respect of the affection it selfe,

their great power making them beleeue that they can com∣passe whatsoeuer they desire; and the more strong their ex∣pectation was, the greater is their impatiencie when as it ap∣peares frustrate; not so much oft times for missing the thing, as for not hauing their will; or because it doth appeare that their power is limited and not omnipotent. Their griefes are more in number, and more piercing and sharpe in their ope∣ration then other mens; both because of the manifold cau∣ses thereof, which must needs happen often in the multitude* 1.535 of their affaires; and also because the greatnesse of their spi∣rits doth make them much to aggrauate them through their impatiencie, and gauleth their minds the more through their much strugling. But of all other passions they are most troubled and perplexed with feare, it being a thing necessa∣rie, that they whom many feare, should also themselues feare many; and that they who intermeddle with manifold busi∣nesses of great nature, and that oft times betweene aduerse parties, must needs incurre the hatred of many, and together with hatred perill and danger. Neither doth the multitude of enemies so much amate them as because they are secret and vnknowne, nor their force so much as their hidden treache∣rie. For as the bullet is more dangerous then the sword, be∣cause killing before it is discouered, there is no ward for it: so these vnexpected blowes of traitours, being giuen secret∣ly and at vnawares, are much more to be feared then the vio∣lence of professed enemies, because they wound & giue no warning. Now these secret foes are much more common to princes then open enemies; seeing their greatnes is no more apt to stir vp enmitie against them, then to worke a care in those in whom it is bred to hide and conceale it, because here especially professed hatred taketh away opportunitie of reuenge, and turneth the mischiefe vpon his head that threat∣neth it. In regard whereof princes, whilest they know not whom to feare, are apt to feare all, and vpon small occasions* 1.536 to haue euen those whom they haue chosen to guard them in iealousie and suspition. Wherein (as one saith) they are in worse estate then seruants, seeing these feare but one, and they all.

Neither in truth are their feares causelesse, or greater then* 1.537 their dangers; for their might and glory exposes them to the enuie of all that are ambitious, who though they haue not their greatnesse of state, yet are they no lesse hautie in heart; and therfore are euer ready to vndermine and supplant them by their treacherous plots and conspiracies, when as they conceiue the least hope of aduancing themselues by their ru∣ine. And as they are much endangered through enuie, so no lesse by the hatred of their inferiours; for if they should find no other fault in them to prouoke their malice; euen their goodnes is a sufficient argument to make them hated of the wicked, and their vpright administring of iustice is enough to make them abhorred of the lewde and licencious; in which regard princes must make account either by doing of their dutie to be hated of men, or by neglecting it to bee ha∣ted of God; to sit still and doe nothing worth the doing, or by atchieuing worthie actions fit for their greatnesse, to in∣danger themselues to the treacherous practises of the mali∣cious. Besides these dangers; vnto which enuie and malice exposes them at home, they are more endangered then o∣thers in respect of open enemies and forraine forces: for it is not to supplant priuate men that armies are leuied, but the king is the marke at which they leuell; whose life to them is more then the destruction of ten thousand subiects, because it is no lesse mortall to the common-wealth when the head is cut off, then if the whole body were mangled in peeces. Neither are they more endangered by enemies then by false friends, seeing experience teacheth that many who haue escaped safe from all the attempts and forces of their professed foes, haue beene catched in the priuie snares, and secret treacheries, which those whom they accounted their dearest friends haue laid and plotted against them. For it is impossible for these great potentates to satisfie the desires of all that depend vpon them, and by preferring some before o∣thers, they procure the secret hatred of the rest, whom pride* 1.538 and selfeloue maketh beleeue that they aswell deserued to be aduanced; and this maketh them ioyne with their ene∣mies when as they promise to satisfie their hopes, and to re∣paire

their ruined estates. Now these dangers are more dan∣gerous and more deepely, and that iustly apprehended of Kings, then of subiects, not only for that they haue more to lose then the ordinarie sort, but also because they extend to the no lesse hurt of the common-wealth, then of themselues, which good Princes loue better then their owne liues: for when the Prince is hurt the whole countrie bleedeth at his wounds; and when this great shepheard is smitten, then the silly sheepe are scattered and indangered to the rapine of the rauenous wolfe.

Fourthly, Princes are no little vexed with the ingratitude* 1.539 of their people; for when they haue taken all their care, and indured all that labour, and hazarded themselues to all those dangers, whilest they indeauour to gouerne their subiects with iustice, and to preserue them in peace and plenty; all their paines is rewarded with vngratitude, their good deeds with euill words, their doubtfull actions with sinister cen∣sures* 1.540 and malicious interpretations; the common people be∣ing naturally apt to condemne that in superiours, which be∣ing aboue their reach, they are not able to vnderstand, and to mislike the present gouernment, be it neuer so vnblamea∣ble. Neither is it possible for any man to please all that ruleth many, or to do that which is acceptable vnto God, and to gaine the applause of the vulgar people; seeing they are di∣uided into as many phantasies as they haue heads, the which are not only diuers, but expresly contrary to one another; this man louing what that man hateth, and one admiring what another despiseth, and desiring which another loath∣eth and abhorreth: so that it is as possible to reconcile truth and falshood, and light with darknes, as to accord this dis∣senting multitude, or to vnite their opinions and affections to the approuing and desiring of the same thing. Now vpon these often mislikes of the passages of gouernment, follow∣eth also a mislike of the gouernour, and a wearines of being vnder his rule, ioyned with a desire of the successours ad∣uancement; whom when they haue, they serue with the same sauce, being as readie to traduce his gouernment, maligne

his person, and to censure all his actions, as they were his pre∣decessors.

And these are the euils which accompany kingdomes* 1.541 in this life, euen when the Prince affects and desires to go∣uerne wel. But that which may more weane mens harts from the loue of soueraignty aboue al these euils & inconuenieces, respects the life to come: namely, that great reckoning and account which Princes are to make at the day of iudgement; for howsoeuer in this life they are priuiledged from giuing a reason of their actions vnto men, yet the great King of hea∣uen and earth, from whom they haue receiued their Empire* 1.542 and dominion, will audit all their accounts, and haue a rec∣koning of al those rich talents which he lent vnto them: then must they yeeld an account how they haue spent their great riches and reuenewes, how they haue imployed all their su∣preame power and authority, for the executing of iustice and iudgement, and for the rewarding of the good, and punish∣ment of the euill: how they haue spent that precious time al∣lotted vnto them for the gouernment of the people, whether they haue improued it to the best aduantage for the glory of their Lord and good of their subiects, or else haue consumed it in carnall pleasures, and prophane riotousnes. Then must they giue a reckoning of their owne life, whether they haue shined as lights before their people, and led them in the waies of godlines by their good example; or contrariwise haue scandalized them by their euill liues, and mislead them into the by-paths of sinne as presidents of wickednes. Final∣ly, they must be accountable at that day, for not only all those sinnes which themselues haue committed, but also for all those committed by their subiects, vnto which they haue been either principals, by their commandement, or accessa∣ries through their conniuencie, and neglect of the execution of iustice. Now if a mans owne sins shall be a burthen intol∣lerable, then what shall become of them who must giue an account also of the sins of many thousands, which through their default haue bin committed?

But besides these manifold euils which attend vpon king∣domes,* 1.543

euen when they are well gouerned, there are innu∣merable others which do accompany them when they are a∣bused: vnto which abuse man through naturall corruption is most prone; for this highest worldly prosperity puffing men vp with pride, doth make them forgetfull of God, negligent in all good duties, and to contemne all vertue, as befitting ra∣ther priuate men then themselues, who are so powerfull, po∣tent* 1.544 and glorious, that they need not the helpe of vertue to commend them: or if at all it be of any vse, they thinke that only a colour or shadow of vertue may serue the turne, to grace them to the deceiued eyes of the common people, though they haue no substance thereof, but are vtterly desti∣tute of it in deed and truth. And as this greatnesse of estate vsually hindereth men in the course of vertue, so doth it as commonly cast them headlong into all maner of sin; as con∣tempt of religion, prophanenes, and vtter neglect of all holy duties, pride, insolencie, cruelty, oppression, vnbrideled re∣uenge, and the rest, making euery thing lawful which liketh, and to seeme good in their iudgement, which they haue an appetite vnto in their loose and vnlimitted affections? But especially through their transcendent and ouer-topping power they are prone to the sinnes of iniustice, oppression, wrongs and iniuries, as the Lord describeth their manners* 1.545 and course of carriage, when he would discourage his peo∣ple from affecting their gouernment; of which sins few Ru∣lers can with good Samuel and Moses acquite themselues, and* 1.546 plead not guiltie, if the Lord should summon them to iudge∣ment. Now what are kingdomes to be esteemed if they be* 1.547 void of iustice, and full of wrong, cruelty and oppression? Surely (as one saith) where this sacred iustice is not admitted, great kingdomes are but great theeueries; and as the wise Philosopher accounted them, great monarches are but great theeues, if they rule by iniustice and cruell tyranny. Finally, of what worth or profit are the royalties of a kingdome, if ru∣ling inferiours, they become slaues to their owne vices, and whilest they command others, are themselues at the com∣mand of their base affections and corrupt passions? For when this royalty and seruitude of vice are ioyned together, it ma∣keth

(as one compareth it) such a Prince, like vnto a King ta∣ken* 1.548 prisoner of the Barbarians, who suffer him still to weare his crowne, and to keepe on his royall apparell, but yet force him therein to performe all base offices; as to carrie water, to grind in the mill, and drudge in the skullery; in which case his goodly ornaments do but serue with more despite, to put him in mind of his misery, and (as it were) the more to vp∣braid and cast in his teeth the greatnesse of his fall, and the basenes of his seruitude: and surely this similitude doth most liuely set foorth the abiect condition of wicked Kings; for there is no seruitude so vile and base as this of sinne, which may well disgrace all royalty and soueraignety, but can ne∣uer be graced by it.

Finally, vnto this euill of sinne, into which kingdomes* 1.549 through abuse do mislead the great potentates of the world, we may adde also the euill of punishment, which as an inse∣parable companion, still waiteth vpon it; for howsoeuer the Monarches of the earth hauing the law in their owne hands, are priuiledged from comming to the barre, and exempted from the iudgement seate of earthly men, yet can they not escape the iudgement seate of God, but of necessity they must come to their answere, and vndergo deserued punish∣ment when the Lord commeth in visitation. A notable place to this purpose we haue in the sixth chapter of the booke of Wisdome, vnto which for breuitie sake I referre the Rea∣der.* 1.550 So also Iob saith, that the Lord looseth the colar of Kings, and leadeth Princes as a prey, and ouerthroweth the mightie; he powreth contempt vpon Princes, and maketh the strength of the mightie weake. Now the punishments which more especially the Lord inflicteth vpon euil Princes are for the time of their raigne terrible feares, and affrighting horrors: and secondly he allotteth to their tyrannie but a very short time, and then bringeth vpon them sudden destruction. In the former re∣spect tyrants and wicked Kings are most miserable in the middest of all their royaltie and maiestie, being continually haunted with these feares, as with hellish furies, and so af∣frighted through the guilt of their owne consciences, that they are neuer at rest, nor haue any peace or true ioy in their

hearts, in the middest of all their outward mirth and iollity, they feare company alike and solitarines; that for feare of assault, and this for want of helpe. In the day time they sel∣dome looke straight forward for feare of being surprised at vnawares, but commonly they looke askew with many sud∣den turnings, as though they were in a crowd of enemies, and looked who should giue the first stab. Neither haue they more rest in the night; for hearing the least noise waking, they suspect a conspiracie; and being asleepe, they are af∣frighted with terrible dreames, and fearefull visions. They are so much in feare of their enemies that they are neuer quiet till hauing contriued their ruine, they haue also brought them to destruction. And of their friends so iealous and suspitious, that the least occasion turneth the confidence which they haue of their fidelity into doubting and distrust, which being a little nourished with selfe-guiltinesse, their friendship is turned into enmitie, and their loue into mortall hatred. So that a tyrant is neuer in safety, no not when hee is compassed with his strongest guard: for a king cannot* 1.551 there be safe, where nothing is in safety from the king; or though he should be sometime safe, yet can he neuer bee se∣cure, for it is of necessitie, that he whom many feare, should also himselfe feare many, euery one desiring his destruction whom he seruilely feareth; and that his owne danger may be preuented with the others ruine. And heereof it is that howsoeuer tyrants desire rather to be feared then loued, yet they are ready againe to feare this feare, lest what they threa∣ten against others be retorted vpon their owne heads. In re∣gard of which terrors and continuall feares many tyrants and wicked kings could desire to be vnburthened of their great∣nesse, that they might also bee deliuered from these dangers and expected euils; but that they hold their kingdome as a ban-dog by the eares, there being neither safety in keeping nor forgoing it; for howsoeuer at first it was in the tyrants choice whether he would lay claime vnto it or no; yet ha∣uing taken it vpon him, he hath not the like liberty and safe∣tie to desist from his gouernment when he will, in regard of the many outrages which hee hath committed, and iniuries

which hee hath offered, which would bee punished and re∣uenged, if hee were not still armed with soueraigne power.

The second vsuall punishment which God inflicteth vp∣on* 1.552 tyrants and euill kings, is hasty and vnexpected destructi∣on; which is so common and ordinarie, that a man shall hardly find a king that reigneth long which ruleth wicked∣ly: insomuch that the wise man of Greece being demanded what hee had seldomest seene; answered, a tyrant liuing to* 1.553 old age. The which as it is chiefly brought to passe through the iust iudgement of God, who when there is none to iudge and punish, doth himselfe goe the circuit, and sit vp∣on the bench; so in respect of second causes it standeth with reason, that he for whom euery one layeth snares should at length be catched of some, though hee haue escaped many. And well were it with tyrants if this were all their punish∣ment to haue a shamefull death after a sinfull life: but this is but the beginning of their miserie; for after this first punish∣ment of bodilie destruction, inflicted vpon them as it were at the quarter sessions; there is a farre greater reserued for the time of Gods generall assises, euen the eternall death and condemnation both of their bodies and soules, as a iust re∣compence of all their oppressions, iniuries, cruelties and out∣rages which they haue offered against their brethren, for whose good and preseruation al their power of gouernment was by God committed to them.

And thus haue I briefly shewed the manifold euils which* 1.554 accompanie kingdoms, whether they be wel vsed or abused; al which may serue as reasons to shew their worthlesnes, and to incite all, that if they will needs be ambicious, they would aspire to kingdomes of greater value and excellencie; name∣ly, that soueraignty and regiment which is spiritual and hea∣uenly. And first, that they spiritually raigne whilest they continue on earth, that so they may continually raigne in the kingdome of heauen. So the authour of the booke of Wisedome exhorteth: If your delight (saith hee) bee in thrones* 1.555 and scepters, O kings of the people, honour wisedome, that ye may raigne for euer. Now this regiment is chiefly exercised in our selues, when as deposing sinne from raigning in our mortall

bodies, we doe erect in vs the kingdome of Iesus Christ, suf∣fering him to raigne in vs by his word and holy spirit. And when by vertue hereof our reason being sanctified and assi∣sted, doth raigne and rule ouer our corrupt affections and vnrulie passions, reforming some which may be seruiceable, and subduing, mortifying, and slaughtering others which are vnprofitable and vnamendable; especially when as wee* 1.556 crucifie our carnall concupiscence, our greedie auarice and proud ambition, and set vp in our minds true contentation, which maketh vs truly kings, inioying all, and needing no∣thing, and neither hoping after that we haue not, nor fearing to forgoe that we haue. Which kingdome euery one may haue, and none can take away.

Finally, if we will needs raigne as kings, let vs not affect* 1.557 and set our hearts vpon earthly kingdomes, but rather let vs bee content here in this vale of teares to suffer with Iesus Christ, that we may eternally raigne with him. Let vs not aspire vnto worldly monarchies, where the impossibility of obtaining may iustly free vs from affecting and hoping; for as the world hath but one sunne, so a kingdome admits but of one soueraigne; but let vs seate our affections in heauen, where we shall all raigne as kings, and yet one not any whit* 1.558 lessen anothers dominions; but the greater the number is, the greater is the royalty and glory of all, the greater also is their ioy and happinesse. Finally, let vs not much affect this earthly soueraignty, which is accompanied with so many cares, troubles, labours, feares and dangers; but rather let vs set our harts vpon that kingdome of peace and glory, where there is no care to disturbe our quietnesse, no trouble to hin∣der our happinesse, no griefe to distast our ioyes, no feares nor dangers to disquiet our minds; but secure rest, vnspeake∣able happinesse, glory without measure, and ioyes without end; which whosoeuer seeke shall surely find, and hauing attained to it, shall neither bee disturbed in it, nor depriued of it.

CHAP. XIIII.

Of the worthlesse vanitie of worldly riches.

ANd thus haue I shewed the vanity of world∣ly* 1.559 honours and preferments. Let vs in the next place consider of worldly riches; which if we throughly examine we shall find, that howsoeuer worldlings make such high ac∣count of them that they prefer them before the saluation of their soules; yet they are in truth if wee compare them with Gods spirituall graces and heauenly ioyes, vaine, worthlesse, and void of excellencie. For if honours which are esteemed more excellent, are, as we haue shewed, vaine & of no worth; and pleasures which are more sweet and comfortable, are (be∣ing thus compared) of no value or esteeme, as wee shall see hereafter▪ then how great is the vanity, and how small the excellencie of worldly riches, which are of a more base and contemptible nature, being but as it were seruants vnto the other, which are only desired and prouided to serue for their vses and imployments? Neither doth any man (vnlesse it bee some sottish misers, who in getting riches haue lost their wits) esteeme of riches for their owne sake, but as they serue for their vse, either to aduance their honour and reputation by bestowing them bountifully, where they may haue most credit; or for the obtaining and enioying of their pleasures and delights: to which purpose serue stately houses and rich furniture, pleasant gardens, and fruitfull orchards; daintie faire, and soft clothing; which ends if riches aduanced not, they would like contemptible garbage rest vntouched in the earths bowels without any to admire or sue for them. Now if these ends themselues which are their chiefe good be void of excellency and full of vanity; then how vaine and worth∣lesse are these base riches, which in an abiect subiection serue but as it were to hold the stirrup to mount men vp into the seate of honour; or for porters to open vnto them the doore of pleasures? And this was the cause why the Apostle Paul* 1.560

so lightly valued them, that comparing them with Christ and his righteousnesse, hee esteemed them no better then dung; which if it be not vaine and base enough to shew their vanity because it is of some vse and profit, consider that the wise Salomon valueth them by that which is yet of lesse worth, calling them nothing: Wilt thou (saith he) cast thine* 1.561 eyes vpon it which is nothing? and lest yet this nothing should haue some esteeme, as doing no hurt, though it do no good: the Apostle further telleth vs in the former place, that he esteemed the things of this world as losse, which is worse then nothing, that he might win Christ, and be partaker of his righteousnesse.

But let vs consider of the worthlesse vanity of worldly* 1.562 wealth in some particulars: and first, what great excellencie is there in large Lordships, and great lands; seeing the whole earth is not so big as a pease, in comparison of our heauenly countrey; and yet they who hold the greatest possessions, haue not so much as a little prick or point in this small globe of the world: and therefore (as sometime Socrates said to Alcibiades) haue not so much when they glory most in it, as may haue the least place, or smallest resemblance in the grea∣test map? What worth or excellencie is in them, because they hold them in fee-simple, and haue them as perpetuities annexed to their successours, seeing though they should thus continue to the end of the world, it were but a moment of time in respect of eternitie? and yet the longest liuer hath but a small part of this moment, euen to the short period of his owne life: so that to him notwithstanding the glorious titles of fee-simples and perpetuities, his inheritance and possessi∣ons are but momentany, and as it were tenements holden at will, out of which he is ready daily to be turned at the land∣lords pleasure. And yet these small lands oftentimes bring with them no small incumbrance; seeing as an heauie loade they oppresse mens minds, so as they cannot mount vp alost in heauenly meditations, nor haue their conuersation in their owne countrey, being clogged with this lumpe of earth: and these momentany possessions, are causes vnto many of no momentany mischiefe; seeing they depriue them of their e∣uerlasting

inheritance, when they set their hearts vpon them: especially if (as the Prophet speaketh) they haue vsed oppres∣sion to inlarge their lordships, ioyning house to house, and field to field, inclosing commons and dispeopling townes,* 1.563 that the poore being rooted out, they may place themselues alone in the middest of the earth: by which cruelty inlarging their possessions which are but momentany, they make themselues subiect to an eternall woe, and most fearefull malediction.

Neither is there more excellencie or worth in gold and* 1.564 siluer, which by the wise Salomon are reckoned and raunged among those vanities, which bring no good to the owners, but vexation of spirit, and by the Prophet directed by Gods Spirit, they are called thicke clay, which haue their value and* 1.565 preheminence aboue other earth, because they are a little more shining and refined; neither haue they their worth and value from nature, but from mens opinions. For (as one no∣teth)* 1.566 those things which are naturally excellent, do shew their owne excellencie without any mount-bancke to com∣mend them, or to set them out to the shew, as the sugar his sweetnes, the Sunne his brightnes, and the earth his fruitful∣nes: but these wares which are of imaginary worth, need a monitour to tell vs of their excellencie, or otherwise we should not know, much lesse admire them. For if we do see copper gilt, we are delighted with the beauty of the mettall, and we call it gold; but when those which are more skilfull come and admonish vs that we are deceiued, our errour and admiring wonder leane vs both together. Moreouer, we see* 1.567 that God in the very placing of these mettals, would take a∣way from vs all opinion of their worth and excellencie: for whereas the Lord hath placed his creatures according to their dignity (man only excepted, who is in the place of his exile and banishment) as the holy Angels in the highest hea∣uen, the Sunne, Moone and Starres in the firmament, the elements as they are more pure, so in place one superiour vn∣to another: he hath seated these so much admired mettals, in the intrals of the most grosse element, as though he would haue vs so farre from setting them vpon our heads, or our

hearts vpon them, that he would haue vs with contempt to* 1.568 tread them vnder our feet. Which also seemeth to haue been practised by the Primitiue Church, who deliuered not the price of their possessions into the Apostles hands, but cast them at their feet, to shew how meanely they accounted of them. And as he hath placed them in this inferiour place, as fit to be contemned, so also in the hidden cauernes of the earth, far remote from humane sight, out of which they are not gotten without infinit toile and labour; that he might hereby withdraw our greedy eye from looking after them, and our couetous hearts from desiring them; or at least though we should couet them, yet we might be discouraged with this intollerable paines in the pursuite of these worth∣lesse vanities: besides, he hath not there seated them in their beauty and perfection, fined and purified, but in their oare, vnsightly and base to looke vpon, as hauing in it much more drosse then pure mettall; from which it is not purged and re∣fined without endlesse moile, and labour of the workemen: who besides all their paines haue their health thereby so im∣paired, and their faces blemished with swartnes and dead palenes, that they seeme to haue taken vpon them the defor∣mities of the mettall, and to haue bin content to make them∣selues vgly, that it may receiue beautie and brightnes. Not∣withstanding all which, vaine man doting vpon this worth∣lesse pelfe, is not discouraged with all these labours, but is content to spend his life and strength in searching and see∣king, digging & mining, purging and refining of this earthy drosse, not caring to lose himselfe that he may find it; and that which is worst of all, when by the worke of his owne hands he hath brought it to his full beauty and perfection, he doth not only make it his chiefe ornament, who is much more comely and gracefull in himselfe, placing it aboue his head, which God had seated vnder his feet, but also erecteth it as his idoll in his heart, and as it were falleth downe before it to adore and worship it, whilest he loueth, trusteth and hopeth in it more then in God himselfe: wherby it commeth to passe that their soules are more deformed who possesse it, then their bodies who in the mines digged for it; and more

indangered to death eternall, then they to any temporarie perils: for howsoeuer their gold it self shall be vnto them but a momentany good, yet the rust thereof shall continue to the day of iudgement, to be a witnes against them for their con∣fusion and condemnation, as the Apostle speaketh. Seeing* 1.569 therefore these base minerals are in themselues so contemp∣tible, and bring vnto vs so little profit, and oftentimes no lit∣tle hurt: we may well admire, and euen be astonished at the cause, why men should so dote vpon them, louing them so dearely, and the ioyes of heauen so slightly, and taking so* 1.570 great care and paines for them, whereas they take little or none for the sauing of their owne soules. So as it may seeme that there is in them a kind of witchcraft which thus sedu∣ceth and abuseth their admirers, seeing there is no reason to be giuen, either in nature or religion, why men should con∣temne those eternall treasures and heauenly excellencies, and pursue with a besotted and madding affection, this earthly trash and base vanities. Let vs therefore learne wisely to stop our eares against these charmes; and howsoeuer we are not vtterly and absolutely to reiect gold and siluer, as being the creatures of God: which (as hath bin shewed) may serue for good vse; yet let vs take heed that we do not set our hearts vpon them, but contemne and despise them, when they come in comparison with Gods spirituall graces, or our heauenly patrimonie: and making account of money, as trauellers of their prouision for their iourney, which being moderate ser∣ueth for their vse, and to helpe them forward; but being ex∣cessiue and superfluous, toileth them as an heauie burthen,* 1.571 and hindereth them in their way; let vs content our selues with a competencie and sufficiencie; or being not able to at∣taine vnto it, let vs supply that with our minds, which is wan∣ting vnto our outward estate, laying vp our chiefe treasures in heauen, where (as our Sauiour saith) the rust cannot cor∣rupt them, nor thieues spoile vs of them.

Neither is there lesse vanity, or more worth in other kinds* 1.572 of riches: for what true excellencie is in rich iewels and pre∣tious stones, which are by the Creator contemptibly, cast vp∣on the earth and sands with worthlesse regard; but being

sought and found by men, are sold at such high rates, as not their owne worth, but the buyers phantasie sets vpon them: in regard whereof the same iewell or stone altereth the price according to the worth of the owner; and that which is e∣steemed in the hand of a poore man at a small value, becom∣meth precious and of great worth when a richer and more noble master is owner of it. So that these are commended by their rarity more then by their excellency; by opinion rather then sound reason; by the wealth of their owners, rather then by their owne worth, and are in truth meere trifles for wan∣tons to play with, rather then any solide or substantiall good, which brings true profit to those who are possessed of them. The like also may bee said of rich furniture, and sumptuous houshold stuffe, which in comparison of those more excel∣lent things, are meere vanities and worthlesse trifles: nei∣ther is there any cause why any man should much desire these things if hee want them, or glory in them if wee haue them; for the chiefe ornaments of a house are not gorgeous hangings, rich beds and such like furniture; but the ver∣tues and graces of the inhabitants, the wisedome and dis∣creet gouernment of superiors, the dutie and obedience of inferiours, with piety, honesty, and good order obserued of all. Euen as contrariwise the chiefe disgraces and deformi∣ties* 1.573 therof, are not walles couered or coloured with nothing but smoke; emptie roomes, or poore furniture: but when (as our Sauiour speaketh) it is cleane swept of all vertue and goodnesse, and blemished and dishonested with disor∣der, vice and wickednesse. Againe, the great labour which these things of small worth require, may serue to weane the harts of any from them who are not too ful of pride & vaine glory: for as at first they are not easily gotten; so they are kept with no lesse difficultie, there neuer wanting occasion of looking to them, folding, vnfolding, brushing, cleansing, altering, remouing; to say nothing of the manifold discon∣tents and occasions of anger which they bring to the ow∣ners, if any of them chance to miscarie, or to be misused. In al which the trouble and griefe oftentimes▪ exceed the com∣fort and contentment which they bring vnto them. Or if

there be such care, prouidence and paines vsed, that none of these things happen, but all is preserued in his full beautie and good order; then is it a manifest signe that most of their time is spent about these vanities, and the whole mind so wholly possessed and taken vp with them, that the soule is neglected, and little or no paines taken to decke it with the rich ornaments of Gods spirituall and sanctifying graces; so that when one commeth into a rich mans house where there* 1.574 is such costly furniture, so curiously and carefully disposed and ordered, he may probablie suspect that hee seeth all the goodnesse of that house at the first view; and that there is nothing better then that which presenteth it selfe in the out∣ward shew. Furthermore, wee are to know that these glori∣ous things bring to the owners no lasting delight, or dura∣ble contentment: for howsoeuer whilest they haue them but in their desires, or are newly possessed of them, they take great pleasure to thinke vpon and behold them; yet when as they haue them continually in their eye, and that they are become common and ordinarie, their delight presently cea∣seth; especially if they chance to see more rich and costly things of the same kind in the possession of other men. And no maruell, for if the sunne it selfe because wee see it daily worketh no extraordinarie delight, although the darke night comming between his setting and rising, setteth some edge on our tired affections; how much lesse are wee to ex∣pect that we can find it in these earthly trifles, whose chiefe glory being compared to the sunnes brightnesse, is but ob∣scurity and grosse darkenesse? Finally, the more wee abound with these rich furnitures, the more are wee exposed to the feare and danger of fire, theeues, yea sillie moaths, which howsoeuer they be base and contemptible, yet haue they po∣wer enough to pull downe this pride, and to consume the matter and occasion of this vaine glory: or if all these with prouidence be preuented, yet these glorious shewes doe sel∣dome faile to expose vs to enuie, which vsuallie feedeth vp∣on these outward appearances of worldly happinesse, and feeding pineth those whom it possesseth, because they want the meanes to make ostentation of such pompe and glorie.

Seeing therefore these things are not onely full of vanitie, but also of many euils and inconueniences, how much bet∣ter were this cost bestowed vpon the poore members of Ie∣sus Christ then vpon these needlesse superfluities, manie whereof are so fine and costlie, that the owners can neuer al∣most find in their hearts to vse them, but keepe them locked vp in their chests not suffering them to see the sunne, vnlesse vpon some speciall occasion, which hapneth not once in a yeere, when as pride meaneth to triumph in all it brauerie, and causeth them to make ostentation of al their glory? How much more were it for their credit to bee with their wealth beneficiall to manie, then to dwell in an house thus pom∣pouslie furnished? How much more wisely should they im∣ploy* 1.575 their wealth for the good of men, then vpon carpets and hangings? vpon liuing and reasonable creatures, then vpon dead and senselesse wals? How much more profitable were it to haue clothed friends, then adorned lodgings, the one seruing for defence, the other exposing them to the prey? Lastly, it may well weane our hearts from being in loue with this riotous excesse, if we consider that it will make our account more hard and difficult at the day of iudgement. For how doe we thinke will this reckoning bee accepted of our Lord and Iudge, when as wee haue spent his talents vpon needlesse superfluities, and suffered the poore members of Iesus Christ, for whose vse also wee receiued them, to want necessaries? when as we haue adorned our walles with arras and tapestry, and suffered men created after Gods image, yea our brethren and fellow members of the same body, to starue for want of freese to couer their nakednes? when our horses* 1.576 are decked with gold, silke and veluet, and poore christians neglected, not affording them rags to couer them, and bread to feed them? How will this goe for currant at this great au∣dit, that wee haue suffered in the time of dearth a great ma∣nie to starue for want of reliefe, whereas we might haue re∣deemed their liues from death, by parting with an vnprofi∣table iewell, or some needlesse furniture which is scarce euer vsed? or how can wee then hope to find mercie with God, when as we haue shewed so little compassion to one another?

And thus it appeareth how vaine and worthlesse these* 1.577 rich iewels, and costlie furniture are iustlie to bee valued and esteemed. Let vs in the next place consider of statelie houses and sumptuous buildings, wherein worldlie men so much glorie and delight; in which after due examination we shall find no more excellencie, or lesse vanitie. And first, if we will credit the wise Salomon (who hauing for a time his affection greatlie set vpon them, wanted neither witcuriouslie to con∣triue his stately buildings for most conuenient vse, and grea∣test state and glory, nor yet wealth to second his inuentions) hee will tell vs on his owne experience, that when in this kind wee haue done all wee can, yea all wee will, and in our hearts desire; we shall in the end of all our cost and labour, find nothing but vanitie and vexation of spirit. Againe, if* 1.578 there were any excellencie in these sumptuous buildings, it is chieflie the glorie and praise of the builders and worke∣men, whose art and skill is hereby commended, and not of the workemaster and owner, who had no other part to act in these workes, but to disburse the money and beate the charge. The house therefore doth not grace the inhabitant, but he his habitation, when as he maketh it an holie temple for religious duties, a mansion for vertue and good order, the seate of good hospitalitie, and a place of refuge and re∣liefe for the needie and afflicted. Neither will these statelie buildings greatlie profit vs, for they do not bring to the ow∣ners any sound ioy, quiet and contentation, which dwell more often in poore cottages then in statelie palaces. They doe not free vs from care and griefe, wherewith statelie buildings are often pestred, when as thatched houses are priuiledged and exempted. They doe not preserue their lords from the encounters of sicknesses and diseases; yea ra∣ther there lieth an open passage to let in gouts, palsies, col∣lickes, consumptions, when as they are kept out from en∣tring such slender buildings, as will scarce beare off a storme, or hold out raine. The thicknesse of their stone or well tim∣bred walles, nor the strength of their nailed gates will serue to keepe out death; neither will the height of their buildings make him neede a skaling ladder, when hee com∣meth

to assult their liues; for when he knocketh the doores flie open, and he findeth an easie passage into their secret chambers. Furthermore, let vs consider that the most sump∣tuous buildings haue within a while a time of ruine; and though they are assaulted with no outward violence, yet they haue their periods, when as they will fall with their owne waight. Besides, oftentimes they come through fire, forren* 1.579 forces, and such like casualties to vntimely ruine; for not on∣ly in the ages of men, but also in buildings, immature death, and vnexpected destruction, rageth with furie vnresistable; which if we know not by our owne reason, let at least the example of others teach vs: for behold the stately buildings which haue bin of old, what are they now but ruines? And where are their builders, which in all this cost affected a name, but rotten and consumed in the graue, without name or memorie? Lastly, let vs remember that these stately hou∣ses are seldome erected without oppression, for either Na∣boths vineyard lieth neere vnto them, which if he loue his life he must sell them, because it is conuenient to make them a garden; or the poores houses stand on the best seat and must giue place, or hinder their prospect, and must be pulled downe, or else they must gratifie them, though for feare more then loue, with their labour, carts and carriages, without wages or reward. By which courses, when these sumptuous and beautifull buildings are erected, a grieuous woe and heauie curse lieth vpon the owners: Woe vnto him (saith the* 1.580 Prophet) that buildeth his house by vnrighteousnesse, and his chambers without equitie: he vseth his neighbour without wages, and giueth him not for his worke, &c. Shalt thou raigne because thou closest thy selfe in Cedar; did not thy father (though he dwelt in more homely buildings) eat and drinke and prosper, when he executed iudgement and iustice? when he iudged the cause of the afflicted and poore, he prospered, &c. The like woe the Prophet Esay thundreth out against those, who ioyne house* 1.581 to house laying on them this curse from God, that their hou∣ses should be desolate, and though they were great and faire, yet they should be without any inhabitant; according to that male∣diction denounced in the law, thou shalt build an house and not

dwell therein. Which curse lieth heauie vpon many builders in these daies, though they neuer thinke vpon their burthen, who make stately houses and neuer inhabit them, and spend all in building, but nothing in hospitalitie; as though the vse of building were only, like the pyramides of Egypt, to make a glorious shew; and as though they had no other induce∣ment to be at all this charge and labour, then those had that built the tower of Babel, that is, to threaten heauen with their houses height, and get a name vnto themselues vpon the earth. Seeing therefore these sumptuous buildings are al∣waies vaine and worthlesse, and often accompanied with sinne and wickednes; let vs learne (though the world and worldlings so highly value them) to contemne and thinke basely of thē, lobouring to be inhabitants of that Diuine and Angelicall habitation, which is not made with hands, but eter∣nall* 1.582 in the heauens. And when beholding these stately houses on earth, we begin to be besotted with their momentanie beautie and false glory; let vs presently cast vp our eyes to∣wards heauen; and if hauing seated our minds and meditati∣ons vpon that heauenly and diuine beautie, we do from thence reflect our eyes vpon the chiefe glory of earthly buil∣dings, they will seeme but as childrens houses, which in play they build vpon the sands, which euery blast of wind defa∣ceth, and euery waue of water washeth away; and as the hou∣ses of spiders, which being made with great labour, are with themselues easily brushed away with a wing or broome. For then we will easily conclude, that if there be such goodly ha∣bitatiōs in our pilgrimage & place of punishmēt, then much more glorious mansions are prepared for vs in our owne countrey, where the Lord is purposed to glorifie and reward vs: if Gods enemies haue such stately palaces on earth, then how much more excellent hath the Lord prouided for his children in heauen? If the great Monarches of the world haue mansion houses befitting their might and maiesty; then how glorious is the Court of heauen, and chiefe mansion house of the King of Kings, which he hath purposely fitted and prepared, as is most beseeming his glory and greatnesse? Surely being sutable and agreeable vnto his Maiestie, which

is infinite, it must needs also be of vnspeakeable and incom∣prehēsible excellencie. If the world haue such a goodly vaul∣ted roofe, beautified with such glorious lights, and imbel∣lished with such shining starres; then what shall we thinke of our heauenly habitation, whose floore is much more glo∣rious then this stately roofe? Finally, if the Kings of the earth haue their marble, iuory and ieat, to adorne their buildings, then may we well conceiue that which the Apostle saw,* 1.583 namely, that our heauenly citie is of much more pretious stuffe, the walles of jasper, garnished with all manner of pre∣tious stones, the gates of pearle, and the streets of gold. And therefore if we affect stately buildings, let vs contemne these base cottages on earth, and labour to be owners of those glo∣rious and heauenly habitations; which as they are by infinit degrees more goodly, and excellent, so are they also euerla∣sting habitations, which neuer need repaire, nor any whit abate of their first glorie.

And thus haue I shewed the vanitie of sumptuous buil∣dings.* 1.584 Let vs in the next place consider if there be any more worth & excellency in many seruāts, & a great retinue; where also we shall find, that howsoeuer it is accounted a glorious thing in the world, to haue a multitude of attendants, and a great traine attending at their masters heeles, yet it is but a meere vanitie, yea if it be possible, more vaine then any of the former. And this also appeareth by the testimony of the wise Salomon, speaking vpon his owne experience, who see∣king herein for some worldly happines, missed of it; and ha∣uing retained such a multitude of seruants, as serued not only for his necessarie vse, but also for pompe and state, for plea∣sure* 1.585 and delight; concludeth of this as of the rest, that he found nothing in it, but meere vanitie and vexation of spirit. Vnto which testimonie we may adde diuers reasons, which shew the worthlesnes of this great attendance: for howsoe∣uer a man hath hereby from the mouthes of many, the good∣ly* 1.586 titles of lord and master, and the outward reuerence of cap and knee, yet what is he in truth, but a common seruant vnto them all, and euen as it were the steward of the family, who taketh the care and paines to prouide them of all neces∣saries?

yea which is worse, hereby he becommeth a seruant to his own auarice and concupiscence, it being a chiefe cause and motiue which induceth him to toile and labour, scrape and rake together, to oppresse and incroch vpon other mens rights, that he may haue wherewith to maintaine this nu∣merous multitude to attend vpon him. The which error were so much the lesse, if al these men thus intertained, were faith∣full wel-lwillers, and (as one calleth them) humble friends,* 1.587 readie at all assayes to seeke his good, and to stand in his de∣fence with their owne hazard: but contrariwise experience teacheth, that among many seruants are many enemies, who because they are restrained of their willes, or punished for their faults, or not rewarded according to their expectation, though it may be aboue their deserts, maligne their master, and wait for occasion to shew their hatred. Now these do∣mesticall foes are of al others most dangerous, because they are no lesse priuie to al their masters infirmities, then ready to diuulge them vnderhand, where they may most disgrace him; neither can any thing he doth in the familie be hid from those who wish him worst, because as he hath many eies to obserue his hidden counsels and greatest secrets, so hath he also many tongues to reueale and vtter them: yea and that which for feare they but secretly whispered whilest they re∣mained in the familie vnder the gouernment of their master, they are readie with professed malice to proclaime publikely when they haue left his seruice▪ and be vnder the rule of ano∣ther, vnlesse they be restrained more with feare of their new master, then with loue of the old, lest he might iustly suspect that he also shall receiue at their hands the like measure, when they leaue his seruice. Now this miserie is so much the more miserable, not only because it is impossible to preuent these dangers, which come by these secret traytors, who are hidden and vnknowne, but also because they are faine vn∣wittingly to nourish these vipers in their bosome, feeding, cloathing and rewarding them, when as they do them most hurt, and are readie vpon all occasions to plot against them any mischiefe. Vnto this we may adde, that where there is a multitude of seruants, there are also many contentions and

domesticall quarrels, much brawling and wrangling, clamor, and noise; which must needs bee exceeding troublesome to the gouernour, when as hee must bee faine to be a stickler in these fraies, and euery hand-while bee disquieted himselfe that he may set them at quiet, and accord their differences and contentions: yea but at least where there are many hands there is an easie and quick dispatch of houshold busi∣nesse, and all things are done seasonablie and in good order, to the contentment of the master; surely nothing lesse. Yea contrariwise, vnlesse there bee an exceeding wise and strict gouernment, there as are most seruitours, there is worst ser∣uice, disorder, negligence and confusion: either because the slothfull are incouraged to continue in their idlenesse, see∣ing they may easilie hide it in a crowde, and fasten their neg∣ligences and defaults vpon some of their fellowes; or because the diligent are discouraged in their painefull labours, see∣ing others marre that which they make; and also for that particular notice cannot well be taken of their gouernours, by reason of the multitude, of their wel-deseruing, that so they may receiue due praise and reward. Or finallie, because they strain courtesie, and put off the businesse to one another, thinking his fellow may do it as well as he; whereof it com∣meth to passe, that that is neglected of all, which might bee done of many. Moreouer, hee who entertaineth a multitude of seruants, doth hereby wast and consume his estate, which might be much better spent, not onlie by continuall feeding so manie idle bellies, and clothing so manie backes; but also because where multitudes are, there is much lauishing, spen∣ding and rioting, none taking care to spare or saue any thing, because his faithfulnesse and frugalitie would not bee obser∣ued among so manie; and therefore seeing all will bee spent, he thinketh best to do like his fellowes, and to take his share before all bee gone. To say nothing of their pilfering and purloyning for their owne vse; and their wastfull prodiga∣litie in bestowing vpon others their masters goods; if at least they can haue them as their instruments and deputies to doe their businesse, whilest they spend their time in pleasures or idlenesse. Finally, it is a thing of great difficultie to gouerne

well such a multitude in the familie; to keepe them in good order, and to make them diligently to performe their duties to God, their master, and to one another: for if euerie one findeth it a hard matter to rule a few in such sort as God re∣quireth; then surelie it must needs bee almost impossible to rule so many. And this commeth to passe, partly because the master among such a multitude cannot haue his eye at all times vpon all, to obserue their disposition, cariage and be∣hauiour; and partlie because there is almost alwaies amongst a great number some corrupt and vicious, who, like scabbed sheepe in a flocke, infect and taint their fellowes with their wicked behauiour and conuersation. Lastly, what doe they else who entertaine a great multitude, but take vpon them a great charge, of which they must giue an account how they haue discharged it at the day of iudgement? For it is not suf∣ficient for such to haue liued like good men, if they haue not also caried themselues as good masters; nor enough that they haue themselues serued God, vnles also they haue been carefull to make those vnder their gouernment to ioyne with them in the like seruice. And if so be through their de∣fault, either because they haue not encouraged them in good, or discouraged and restrained them from euill, they haue neglected their duty and liued wickedly; they shall be found accessarie vnto, and guiltie of their sinnes before God. Which if masters would but seriously thinke vpon, they would not be so much exalted and delighted to see the glo∣riousnesse of their numerous traine, as amated and affrighted to consider of the greatnesse and difficultie of their recko∣ning and account.

CHAP. XV.

Of the vanity of costly and braue apparell.

ANd thus much concerning the vanity of many* 1.588 seruants, and a great retinue. The last thing wherein we will consider the vanitie of riches, is costlie and braue apparell; which is a thing so much esteemed among worldlings, that they place in it no

small part of their happinesse, thinking themselues best when they are brauest, and most esteemed when they haue got on the richest suite. And this maketh them to set their hearts so vpon it, that they thinke no time too much, no cost too great, which is spent in adorning of themselues; yea they are ready to sell religion, conscience, and credit, to purchase this excessiue brauerie; and to commit all manner of wrongs and iniuries, oppression, and violence, to maintaine their gay and gorgeous apparrell. Which folly, that we also may not fal in∣to, let vs learne basely to esteeme this, which the world so much admireth, and to contemne it as a trifling vanitie; which is not onely void of all worth and excellencie, but also through common abuse, subiect to much corruption and sinne. And yet lest for the abuse we should reiect the law∣full vse, and cynically refuse that christian libertie, which God herein hath liberally allowed vnto vs; let vs in the first place consider, that there is a good and lawfull vse of these rich attires, and costly apparell; namely, when as they are well fitted and sorted vnto the calling of those that weare them. For as the Lord hath made diuers estates and degrees of men; so would he haue euery one to apparrell themselues according to their degree & calling, that so these diuers or∣ders and conditions of men may the better be distinguished the one from the other: kings with royall apparell, nobles ac∣cording to their nobility, with that which is rich and costly; gentlemen, as befitteth their gentrie; and the meaner sort ac∣cording to their qualitie and condition. The which diffe∣rence may lawfully appeare both in the matter, and also the forme of their garments. For in the former respect, it is law∣full for those who are in high estate, ••o weare silkes and vel∣uets, gold and siluer, iewels and precious stones; neither were these creatures causelesly created, but for the vse of men, and that not heathens, worldlings and infidels; but chiefly and principallie for Gods own children and seruants, who onely haue iust title and interest vnto them. The like difference there may also be in the forme or fashion of ap∣parell; for the king and the meane subiect, the courtier and the countrie man, the gentleman and yeoman, the old and

the yonger sort, as they are not to haue the same matter of their apparell; but one more costly, another more meane and cheape according to their qualitie; so is it fit that they should also differ and be distinguished in their seuerall fashions, as best befitteth euery ones degree and calling. And thus in the time of the law the priests had a peculiar kind of apparel* 1.589 allotted vnto them. The Prophets had their rough garments, whereby they were knowne: kings and queenes had their* 1.590 royall ornaments; the man one kind of apparell, and the woman another, which was vnlawfull for them to inter∣change.* 1.591 Thus Reb••ccah had her golden abilements & brace∣lets; and the Israelites their earerings and other iewels, and that by the appointment of God himselfe. And our Sauiour* 1.592 Christ the wisedome of his father, seemeth to allow vnto courts and kings houses, soft raiment and gorgeous appa∣rell, as beseeming those who in the world are aduanced to these high places. Yea but the Apostles Paul and Peter doe* 1.593 forbid this brauerie and gorgeous garments as vnbeseeming christians. I answere, that their sayings are not to bee vnder∣stood* 1.594 as generall and absolute prohibitions; but onely as admonitions, whereby they withdrew them from setting their hearts vpon pride, vanity and brauery, as though they were things greatly to be esteemed and desired, to the end they might fix them vpon the spirituall ornaments of the* 1.595 soule, Gods sanctifying and sauing graces, as being much more excellent; which also appeareth by the antithesis there vsed. Againe, this gorgeous apparell might be interdicted those christians vnto whom the Apostle wrote, as being in those daies for the most part of meane quality and con∣dition,* 1.596 as the Apostle elsewhere affirmeth; and therefore howsoeuer it were lawfull in it selfe, yet it was altogether vnbeseeming their estate: besides that, the Church was then vnder grieuous persecutions, in which respect these costly ornaments were vnfit, as being a time of humiliation; and al∣so because of the great wants of many the poore members of Christ, which the richer sort were to relieue, not only out of their superfluities, but euen out of such necessaries, as might otherwise haue well beseemed their place and calling.

So that notwithstanding this obiection, it is lawfull to* 1.597 weare rich and costly apparell, if it be fitted to the state and condition of those that weare it; yea men may offend in the contrarie extreame, when as they vse such base and begge••ly attire, and in such a sordidous and slouenly fashion, as is alto∣gether vnbeseeming men of their quality, vnlesse it be in some particular cases, as in the time of fasting & humiliation, or when the Church is in extremitie and want, & must of ne∣cessity be relieued, &c. When notwithstanding decency and comlines may be obserued, though it be but in a poore habit and meane attire: and therfore the practise not only of sordi∣dous misers is to be auoided, who will not be at the cost to maintaine themselues in such apparel, as their place & calling requireth, but also of those, who out of their religion, or ra∣ther superstition, go in beggerly and poore clothing, to make ostentation of their humility, and contempt of the world: all which looke the same way, though vnder another vizard, with those proud cynicall Philosophers, who affected the glory of the world by their contempt of brauery, euen as some of themselues who were infected with the same disease iudged of others, whom they saw tainted with it. So Socra∣tes* 1.598 telleth Antisthenes that he could spie his pride through the holes of his cloake: and another hauing censured the Rhodians for their pride in apparell, and afterwards seeing the Lacedemonians in base and sordidous clothes, said, be∣hold another kind of pride. So one of the ancients saith, that there may be glorying, as well in base, as in gorgeous appa∣rell, which is so much the more dangerous, because it decei∣ueth vnder the colour of Gods seruice: and therefore another exhorteth vs to auoid the one extreame, as well as the other, because the one sauoureth of wanton delicacie, the other of vaine glorie.

But I shall not need to say much of this argument in these daies, wherein men and women generally are fallen into the contrarie abuse of excesse, forgetting all respect of order or degree. For whereas our Sauiour restrained gorgeous appa∣rell to Kings courts, now it is growne common in euerie house, without any respect of state and calling: gentlemen

going in their attire and habit like nobles, the yeomanry like the gentrie, cottagers like yeomen, citizens like courtiers, subiects like Princes, and seruants like master and mistresse, as though their ••ies were so dazled with pride, that they mi∣stooke* 1.599 anothers apparell for their own: the which abuse as it hath tainted all, so especially the women kind, who decke themselues with so many vaine toies, and load their bodies with such gorgeous attire, as that we may truly say with the Heathē man, that they are the least part of thēselues. Neither are worldlings alone infected with this cōtagious plague of brauerie and excesse, but the professor of religion & the pro∣phane* 1.600 person, the harlot and the honest woman, are so like one another in their habits & attire, that a man seeing them both, can put no difference betweene them, as one of the an∣cients in his time complained. And therefore seeing this run∣ning canker hath infected and corrupted the whole bodie of our state, it were to be wished that our ancient lawes against this excesse were put in execution: or because our sores are growne so desperate, that they cannot be cured with ordina∣rie* 1.601 and easie medicines; that there were prouided for them some sharpe corrasiue, like the Lacedemonian law, which or∣dered vnder a great penaltie, that none but harlots might vse glorious and rich apparell; that so honest women might be brought out of loue with this pride and brauerie.

Now these abuses of apparell are either in respect of the* 1.602 causes, or the vse thereof. The causes are the matter, forme, or end. In regard of the matter men shew their vanitie and sin; first, when in the cost bestowed on the stuffe, they ex∣ceed their calling or abilitie, wearing such things as are a∣boue their estate, or more then their rents, reuenues, or other meanes may well maintaine. In which kind there was neuer greater excesse since the beginning of the world, then in our* 1.603 times, euery one herein exceeding their state and condition; the tenant will haue as costly stuffe as his landlord, the far∣mer as the gentleman, and ordinary gentleman as great no∣bles. In so much as the abler sort sticke not to hang the price of a good farme at their wiues eare, and a great lord∣ship about their neckes; and the poorer sort neglect all good

duties, yea pinch their owne bellies, that they may weare the most costly stuffes, and adorne their backes with silkes and veluets. So that we may iustly take vp that complaint vsed by* 1.604 an ancient of his times, namely, that whereas the thing co∣uered, should much exceed in value the couer or case in which it is contained; as the iewell the cabinet, the soule the bodie, the bodie the garment: now contrariwise, when as the bodie it selfe being set to sale, would not yeeld many groats, one suite of apparell wherewith it is adorned, is not bought for many pounds. Of which excesse of cost in maintaining pride, we might well be ashamed, if we considered y^t our first parents had no better cloathes of their owne making, then such as were made of fig-leaues; and when God prouided for them, their apparell was of no richer stuffe, then beasts skins, which were only fit to couer their nakednes, and to keepe them from the iniuries of the weather. Secondly, in respect of the matter, they offend who make choice of such stuffes as are so slight, as will serue to no vse, but to couer their naked∣nes (for which also sometimes they are vnprofitable) and are* 1.605 almost no sooner made, then worne out, which they purpose∣ly affect that they may shew variety of brauery, and often change into new fashions. Wherein as they do much exceed their ancestors in costlines, who clothed themselues with the dearest, but yet most lasting stuffes; so do they take away one chiefe end of superfluous apparell, which was, when them∣selues had laid it aside, to clothe therewith the poore mem∣bers of Iesus Christ.

And as men sin in respect of the matter of their apparell, against their particular callings, by exceeding their state and meanes: so also they offend against their generall calling of Christianitie in respect of the forme and fashion, & that both in the excesse and defect: for as Christians ought to looke that the matter of their apparell be not ouer costly; so also they should take special care that the fashion be graue, sober and modest. For so the Apostle requireth, that women should* 1.606 array themselues in comely apparell with shamefastnesse and mo∣d••••tie, not with broydred haire, or gold, or pearles, or costly ap∣parell. And the Apostle Peter likewise chargeth them that* 1.607

their apparell should not be outward, as with broydred haire, and gold put about, &c. Now in this respect people offend two waies: first, whenas they affect fashions, which are not graue and modest, but light, vaine and wanton; whereby they out∣wardly discouer the lasciuious lightnesse and vaine immo∣destie of their hearts, and by hanging out this signe of in∣continencie, do set their honesty to the sale. And of this kind are those habits and attires especially, which do not couer the naked parts, which God and nature would haue hid; as also when men effeminately affect fashions like vnto wo∣men, and women mannishly go in such apparell, as doth hardly distinguish them from men. Secondly, they offend through phantasticall pride, which moueth them as often to change their fashions, as the Cameleon his colour, a sinne vnto which our people in this land are exceedingly addicted, and therein notablie shew their vanitie and follie. For if constancie be an inseparable fruit of wisedome; so that they who are most wise, are most vnchangeable in their courses and actions, because at first they are able to discerne what is best, and knowing it adhere vnto it; whereof it is that God who is infinite in wisedome, is also immutable in al his coun∣sels; then must also by the same reason mutabilitie, and phan∣tasticall change, be a notable effect and signe of follie, which being not able to iudge of that which is good, often shifteth and changeth, that at last it might find it out. Againe, vpon this often change there followeth another mischiefe; for when they haue tired their wits, and runne through all fashi∣ons which themselues can thinke vpon, they craue aid of forraine inuentions, and follow the fashions of other coun∣tries; sometimes the French, and sometimes the Italian, one while the Dutch, & soone after the Spanish. Now it is vnlaw∣full not only to break the lawes and statutes of our countrie; but also the maners and customes, wherein they are not dis∣sonant from Gods word; because it is a breach of humane societie, when so much as in our habit we differ from the rest. And as we are not to be ruled by the lawes of strangers: so* 1.608 neither must we follow their customes, vnles they bee much better and more conuenient then our owne: in which case

when we haue receiued them, we must constantly hold vs to them, that so they may in time grow customable among our selues. Neither must euery one according to his owne phan∣tasticall humour varie from his countrie fashion, seeing that part is vglie and monstrous which agreeth not with the whole body; neither must he through vaine inconstancie af∣fect strange fashions, for this also will induce him in time to imitate their vices and corruptions. In which respect God threatneth to punish euen princes and kings children (who a man would thinke should in this kind be allowed greatest libertie) because they were clothed with strange apparell, and* 1.609 would not follow their countrie fashion. In the defect also men offend through slouenlie vnhandsomnesse, not caring how their apparell hangs vpon them, nor how beastlie and nastie their clothes are, so they keepe them from the cold; into which disorder they fall either through slothfull negli∣gence, because they would not bee at the labour of dressing themselues, or through affected pride, seeking for praise at the backe dore, and desiring to bee talked of, and to seeme notable for somewhat. But this also is vnlawfull; for the same Scripture which forbiddeth excesse in broidered haire, pearle and gold, doth also require that we should clothe our selues in handsome, decent and comelie apparell, as becom∣meth shamefastnesse and modestie.* 1.610

Lastly, men offend in their apparell in respect of the ends thereof, the which are two, honestie and profit. In regard of the former, apparell is worne by man to couer his nakednes, and to hide his shame which after his fall insued by rea∣son of sinne. The other end is profit, which is two fold, first for necessarie vse; secondlie for honour and comelinesse. Ap∣parell is necessarie vnto vs; for howsoeuer before the fall there was such a iust temperature of the aire, that it was not at all offensiue to mans naked bodie, and consequentlie in this behalfe there was no neede of garments; yet through sinne this temper being lost, and an inequality following of heate and cold, both intollerable vnto man, and hurtfull to his health, apparell became necessarie to preserue him from the outward iniuries of the weather, and to keepe him in an

equall temperature. Secondly, apparell is profitable for com∣linesse, honour and ornament, not onely as it couereth natu∣rall deformities; but also as it now maketh the bodie seeme∣lie and gracefull, which in it selfe was more comelie and beautifull before the fall. And this end the Apostle speaketh of, where he saith, that vpō those members of the body which we* 1.611 thinke most vnhonest, we put more honestie on, and our vncomely parts haue more comelinesse on. And in the verse following, that God hath tempered the body together, and hath giuen the more honour to that part which lacked. And these are the ends of apparell; in which many failing doe shew much vanitie and sinne. For how manie are there in these daies who disho∣nest themselues by their wanton and light garments, wea∣ring such as will not couer their nakednesse, but discouer their bare breasts to open view, whilest their apparell either* 1.612 couereth them not at all, or in couering doth no•• hide them? How many are there who in apparelling themselues haue least respect to necessary vse, or to preserue their bodies from the iniuties of the weather, but affect thin and subtile fine∣nesse, more then wholesome warmenesse; desiring rather to be adorned then clothed, and to delight others eyes, then to preserue their owne health? Finally, how manie are there who doe not honour their bodies with graue and decent ap∣parell, but disgrace themselues with phantasticall fashions, and lasciuious habits; proclaiming by their outward gar∣ments, their inward pride and wantonnesse, as though they would haue all men to take notice of their vanitie and lightnesse?

And these are the abuses of apparell in respect of the cau∣ses* 1.613 thereof. In regard of the vse also it is abused, when as gor∣geous and costly apparell, which might sometimes bee law∣fully worne in respect of the dignitie of the person, is daily and ordinarilie put on, for greater ostentation of pride and vaine glorie. For as we may offend by wearing such rich and costlie garments as are aboue our state and calling; so when these might well beare it in due time and vpon fit occasion, we offend also when we shew excesse in neglecting these cir∣cumstances, and in keeping reuels all the yeere. And this

was the sinne taxed in the rich glutton, not that hee was clo∣thed* 1.614 in purple and fine linnen; but because he was excessiue in respect of time, vsing these costly ornaments euerie day. In which respect men and women greatly offend in these times, who (not obseruing the course and custom of their an∣cestors, which hauing this rich attire befitting their callings vsed it sparinglie, at certaine great festiuals onely or some few extraordinarie meetings) do make it their dailie habite, and (as we say) worke-aday attire, as though the chiefe end of their comming into the world, were to pranke themselues in riotous pride, and superfluous brauerie.

And thus haue I shewed in what respects apparel in which* 1.615 worldlings so much delight, is vaine and sinfull. Now in the next place let vs consider of some arguments which may weane vs from this vanitie, and may moue vs, both in our iudgements lightlie to value it, and in our affections to des∣pise and contemne it. The first reason is, that God in the Scriptures hath forbidden this glorious and gorgeous appa∣rell, vnlesse it be to some persons, and at some times. So the Apostle Paul giueth women in charge that they array them∣selues in comely apparell, with shamefastnesse and modesty, not with broidered haire, or gold, or pearles, or costly apparell (but as it becommeth women which professe the feare of God) with good workes. Likewise the Apostle Peter willeth them that their apparell should not be outward, as with broidered haire, and gold put about, or in putting on of ornaments; but that the hid man of the heart should bee vncorrupt, with a meeke and quiet spirit, which is before God a thing much set by. If therefore we would shew our obedience to our great Lord and master, we must not conforme our selues to the fashions of the world, by wearing such costly apparell, and glorious or garish habits, as beseeme not our place and calling. But alas such is the va∣nitie of the times, that people sticke not to come into the publicke congregation, where out of Gods word this pride and excesse is condemned, with their broidered, curled and frizled haire; gold, silkes, veluets, and excessiue brauerie, as though they would openly professe their disconformity with the Scriptures, and rebellious disobedience against

God, in doing that which he forbiddeth before his face, and euen in that very time when by his word he doth condemne it: as if they should plainely say, I will not forsake the fashi∣on of the world, though it be neuer so much or oft forbid∣den. Which as it is a great offence among our selues, so doth it scandalize pagans, infidels and worldlings much more, and as a stumbling blocke in the way hinders them from the profession of our religion, when as they heare our doctrine, and see our practise; obserue that the Scriptures which wee professe to beleeue, and propound as the rule, according to which we frame our liues, condemne and forbid this vanity, and wee euen when wee heare them read, vse that excessiue brauerie, which the heathens themselues would neuer tole∣rate.

Secondly, if we would cal to mind the first originall of ap∣parell,* 1.616 we should haue little cause to affect brauerie, or to wax proud of gay clothing; for had our first parents conti∣nued in the state of innocencie, they should haue remained glorious in themselues, and not haue needed any apparell; but hauing transgressed Gods commandement they saw their nakednesse, and being ashamed of their deformities, they sought to hide themselues, and to couer their shame by the helpe of garments. In which respect what is our apparell but a daily monitour, to call our sins and shame to memorie? What is it but a Lazers cloth, cast ouer our filthy sores of sin, that we may not become lothsome through our deformities to our selues and others? and consequently what doe they which vaunt themselues in this vanity, but like the thiefe, who being adiudged to weare an haltar in perpetuall re∣membrance of his foule crimes, doth make him one of silke, or gold twist, and seeing it to make a glittering shew, doth wax proud of that which should rather humble him, as being a continuall testimonie of his sinne and shame? so they wax proud of that which is the ensigne of their sinne and miserie, and conuert the habits which were giuen vs to hide our sins, into sinne it selfe. Againe, if we consider the vse of apparell in the first institution, which was not onely (as I haue said) to couer our nakednesse and hide our filthinesse; but also to

preserue our bodies from the iniuries of the weather, wee shall find little cause which may moue vs to affect or delight our selues in this superfluous brauerie. For this emnitie be∣tweene vs and the creatures which makes vs neede these ar∣mours of defence, puts vs in mind of the cause thereof, which was our emnitie with God by reason of our sinne: these co∣uers to hide vs, argue to our shame, that there is something vnder them which needes couering; and these plaisters, though they be of silke or veluet, shew that vnder them are some loathsome sores, which being seene would disgrace and shame vs. In all which respects the most glorious gar∣ments bring with them cause of blushing rather then of boa∣sting; for before man sinned hee was glorious in his naturall beautie; and a garment to him would haue beene but as a cloud to the sunne, which doth not grace it but hide his brightnesse. Neither would these ornaments haue more a∣dorned him then a silken case a sweete rose; but when his beautie was by sinne blemished, then, like the withered rose reserued in a bag of silke, hee was driuen to seeke for orna∣ments, and to supplie naturall defects with the helpe of art. So that he who is proud of these poore supplies, is like vnto him who being blind glorieth in siluer eyes; or vnto a lame man, who hauing lost his legge, boasteth and braggeth of a gilded stumpe, which was not giuen him for glory and o∣stentation, but as a poore support to hold him vp, and as a sorrie helpe to relieue his miserie. And this the Lord plaine∣ly intimated in those first garments which he gaue our great progenitours; for howsoeuer hee could as easilie haue pro∣uided apparell of silke, or veluet, curiously imbroydered with gold and siluer, as of any meaner stuffes; yet he clothed them with beasts skins, which were onely fit for those vses of hiding their nakednesse, and defending them from the weather, and serued rather to humble then to puffe them vp with pride, not only by putting thē in mind of their brutish condition, but also of their frailety and mortality, seeing the creatures for their sakes were already subiect to death and vanity.

Thirdly, let vs consider, that howsoeuer it may be seeme* 1.617

worldlings to iet it out daily in their gorgeous attire, be∣cause they haue nothing to glorie in but these outward things; and also haue their proud habits suiting with their proud hearts, and the rest of their outward cariage and beha∣uiour, yet it much misbeseemeth christians herein to fashion themselues to the custome of the world; for their chiefe or∣naments are not outward and carnall, but inward and spiri∣tuall, when as they are decked with Gods sanctifying gra∣ces; they are most glorious when they are most humble, and what hath humility to doe with the ensignes of pride? they are best adorned with modestie and chastity, which out∣wardly shew themselues in sober and graue attire; and there∣fore what haue they to doe with phantasticall fashions, and the wanton and light habits of lasciuious and filthie harlots? they come nearest the truth of their profession, when as fol∣lowing the rule of the Scriptures, they put on the habit of* 1.618 holinesse, and array themselues in comely apparell, with shame∣fastnesse and modesty, and are adorned with good workes, as it be∣commeth those that professe the feare of God: why therefore should their practise giue the lie to their profession, by accu∣stoming themselues to weare gorgeous and gay garments, which harlots vse as snares to set out their beauty to the sale, and to intice vaine persons to follie and filthinesse? Why will christian women seeme such as they would bee loth to be; and hauing nothing to sell, why do they hang out signes to inuite customers? Finally, seeing in our Baptisme we haue renounced the world with the vanities and lusts thereof, why should we in our apparell shew our selues as vaine as the vainest, or hauing cast these lusts out of our hearts, as it were the chiefe city, why doe wee suffer them to rest vpon our backes, as in the suburbs, where they are ready euery day to make a reentrie, and to bring with them all vice and vanitie? Againe, let vs remember, that if our Sauiour Christ would not haue vs, who professe our selues children of our heauenly father, to take any care for food and raiment, but to rest our selues vpon his alsufficient prouidence; how much lesse would hee haue vs to trouble our braines about curious and costly ornaments? how farre would hee haue vs from

spending our time & study about variety of colours, in broy∣dery, iewels, dying and curling of haire, painting, periwigs, and such like vanities? Finally, seeing we professe our selues pilgrims on earth; why should we goe like, not onely citi∣zens, but courtiers of the world? and seeing we say that wee are trauelling towards our heauenly countrie; why doe wee loade not so much our bodies, as our minds, with the intol∣lerable waight and heauie care of variety and superfluity of suits, made more massie and burthensome with gold, siluer, and precious iewels; all which before wee come to our iour∣nies end, we must leaue behind vs, if at least we do not make the poore our porters to beare them for vs.

Fourthly, that wee may bee weaned from this vanity of* 1.619 costly and gorgeous apparell; let vs consider that it is of no worth and excellencie: for the most rich clothes do not bet∣ter the body that weares them; much lesse the mind that takes care to prouide them; but as it is vnto this the bel∣lowes of pride, so vnto the other an vnprofitable burthen; and were it not for opinion and affection which lightens the loade; what lesse waight and cumber is there in a chaine of gold, then in a chaine of iron? what lesse trouble to haue* 1.620 the fingers loaded with gold rings set with pointed dia∣monds, then to weare vpon them rings of brasse set with flint or small peebles? seeing the price doth not lighten the burthen, but onely a deceiued and false conceit? Againe, what excellencie or worth is there in the richest silkes, and finest clothes, the matter of the one being the excrement of crawling wormes, the other the fleece of the sillie sheepe? both which within a short time weare out to ragges, or with vntimely decay may bee consumed with moathes and sillie vermine; and what excellencie is in that, which as wormes breed, so wormes destroy? And of what worth is that to be valued which man borroweth from beastes and creeping things, which are creatures farre inferiour vnto himselfe? A noble man much scorneth to borrow clothes of a meane yeoman; or being by present need constrained to bee thus beholding, he would rather be ashamed then glorie in it; although these both are creatures of the same kind, made by

the same workeman, and cast out of the same mold, and yet man borroweth ornaments from all the inferiour creatures; from one his fleece, from another his skinne, from this his light feathers, from that his teeth and solid bones, from wormes their intrailes, from cats their excrements, from the sands his stones, from the earth his gold; and when with the crow he hath made himselfe gay with these borrowed fea∣thers, he glorieth and vaunteth himselfe in his owne worth, as though they grew all vpon his owne backe; and that na∣ture and not art, had put this difference between him and o∣thers.

Let not therefore any who professe christianity much af∣fect* 1.621 these trifling vanities, or hauing them, glory in these base toies, vnto which beasts, birds, and sillie wormes haue the first title and most naturall interest, whereas man onely commeth by them as it were by conquest, violence and force of armes. With all which ornaments when men or wo∣men haue with great cost and labour decked themselues, yet shal they find smal excellency in them, seeing herein they are matched by many, & exceeded by some; and that not those onely of the noblest rancke, but also such as are of meane and base condition; as players, dancers, harlots, who adorn them∣selues with as glorious apparell as the best, that rauishing the minds, and dazling the eies of their beholders, they may allure them to offer to this idoll of beautie and glory, the sa∣crifice of fooles, and to become contributors towards their maintenance in these lawlesse courses. Yea not onely are they herein matched by men, but also with their horses, whom vsually they adorne with gold, veluet, and imbroide∣rie; and so cause them to communicate with them in an e∣quall share of this glory and brauerie; and what excellencie is in that, wherein man is not priuiledged aboue the brutish* 1.622 creatures? To this purpose one of the ancients speaketh fitly: Wilt thou (saith he) that we examine their course which equally clothe their horses and wiues with golden ornaments? for besides other things, this priuiledge riches haue, to make men fooles. They communicate the same honour to their horses and their wiues, one kind of ornament-belongeth to them both; and by the same

things, they desire to make their wiues glorious and famous, wherewith they adorne their coaches, curtaines and couerings: yea herein men are not onely equall with the beasts, but al∣so inferiour to the senselesse creatures; for when they are in all their royaltie and brauerie, they are not to bee compared (as our Sauiour Christ speaketh) with the lilies and flowers* 1.623 of the field; and who would thinke that any part of mans excellency, who was created after Gods image, wherin these inferiour creatures doe so far exceed him?

Fifthly, to this worthlesse vanity and want of excellencie,* 1.624 let vs adde their inutility and want of profit; for howsoeuer worldly men procure them with great cost and labour, as if their chiefe happinesse consisted in them; yet they doe them no good, nor make them a whit the better when they are a∣dorned with them. For howsoeuer purple and scarlet, siluer and gold, silkes and veluets haue in them some beautie and* 1.625 glory, yet they doe keepe it to themselues, and doe not com∣municate it to those that weare it; and therefore seeing the glory which commeth by the putting on of the apparell, va∣nisheth away when it is put off, without leauing any signe behind; it hereby appeareth, that it is the glory of the ve∣sture and not of the owner. So that vicious men haue little cause to glorie in this externall and strange beautie, when they haue lost their owne, the inward vertues of the mind. As therefore no man iudgeth a horse the better which is set out to sale, because hee hath a veluet footcloth, or golden trappings, yea rather suspecting this brauerie, he vncouereth him of them al, and looketh vpon him in his naturall beauty: so neither is a man to be esteemed better for his glorious or∣naments, but laying these aside, wee are to value him accor∣ding to the inward beautie of his mind; for if that which is outwardly seene of man, is not man, but the soule, vnto which his body is but the case or couer; how much lesse are we to esteeme gay apparell any part of mans excellencie and goodnes, seeing it is but a meere accident, which may easily be put on, and with more ease laid aside?

But this vnprofitablenesse will better appeare if we consi∣der* 1.626 that this glorious apparell doth not aduance those ends

for which it is vsed: for first, whereas it is put on as an orna∣ment to commend vs, it is manifest that it faileth herein; for (as one saith) he who thinks that gold adornes him, must acknowledge himselfe inferiour to that whereby he is ador∣ned; and being inferiour, hee is no more a master of it but a seruant: now what is more absurd then for a man to acknow∣ledge himselfe inferiour, and lesse comely and beautifull then this Lydian fragment? Neither in truth doth this gay clothing adorne and commend any in respect of their state and person, bodie or mind, if it be excessiue in it selfe, or im∣moderate and too too common in respect of time; for if a man thus goe aboue his calling, in stead of making himselfe commendable by all his cost and labour, hee is of some enui∣ed, of others skorned; one hee prouoketh to anger, another to laughter, and all to displeasure and dislike; yea those who bow vnto those thus richly adorned and do them reuerence, euen in the performance of these outward complements, doe secretly condemne them in their hearts; censuring them of pride, vanitie and wantonnesse; seeing if they were not wholly possessed of these vices, they would not with so great cost and labour attire themselues aboue their calling, nor with such phantasticall and light fashions deforme their bo∣dies. Wherein the iust iudgement of God threatned against the proud lieth heauilie vpon them; for when they thinke by their cost and brauerie to exalt themselues in euery ones iudgement, and to be commended and approued of all that behold them, the Lord resisting them in their pride, pulleth them downe, and maketh them to please none, whereas they intended hereby to please all, for God approueth them not, yea rather he professeth to oppose against them; the vertu∣ous and humble like them not, for hating pride in them∣selues, they cannot loue it in others: those who are as proud as themselues are not hereby pleased; for they who are their superiours disdaine that they should match or come neere them in brauerie; their equals emulate and contend with them who shall exceed other; their inferiours enuie and ma∣ligne them because they cannot be as fine as they, yea them∣selues are not pleased with themselues, because they neuer

thinke that they are braue enough, which is the reason that they so often alter their attires and change their fashions, because none can long please them, and giue contentment. In a word, they please no bodie with their brauerie, but one∣ly the prince of pride, whose subiects and seruants they pro∣fesse themselues by wearing his badge and liuerie. So that if a man would honest and commend himselfe to the iudge∣ments of all; it were a much wiser course to fit his apparell according to his place and calling, yea to carrie a lower sale then the ship may well beare, abating somewhat of that brauerie which his estate may well warrant and maintaine; for heere also we shall find it most true, that he who exalteth himselfe shall be cast downe, and he who humbleth himselfe shall bee exalted; euerie one being readie to adde vnto his praise, who rather shunneth then seeketh it; and to detract from him, who too much affecteth and eagerlie pursueth credit and commendations.

And as this costly and gorgeous apparell doth not com∣mend* 1.627 the person or state of any; so neither doth it make their body or mind more commendable, whether they bee beautifull or deformed, indued with rare vertues, or defiled with foule vices. For if they bee beautifull by nature, what neede they the helpe of art, seeing nature it selfe sufficeth? especially seeing these goodly ornaments doe not commend them so much to the sight, as they detract from their praise in the iudgement; euery one being ready to attribute a great share of their beautie and comelinesse, to their setting forth and gainesse in apparell, imagining that almost any other would be as praise worthie as they, if they were so decked* 1.628 and adorned. In which regard a carelesse neglect of beautie better pleaseth; and oftentimes not to be adorned is in stead of the best ornament. Againe, this brauerie as little helpeth those who naturally are deformed, seeing it doth not take away their deformities but rather sheweth them, when as it inuiteth the eyes of all to behold them, and so causeth them to thinke in their iudgements, that so great cost is but ill be∣stowed. Neither doth it at al profit the mind of man, whether he be indued with vertue, or blemished with vice; for if the

glorious beames of vertue doe shine in any, the brightnesse thereof so much excelleth these outward ornaments, that they adde no more grace to a man, then a candle light when the sunne shineth. Contrariwise if the mind bee destitute of vertue, and deformed with vice; this outward decking will little auaile to furnish it with the one, or cleanse it from the other. It will not make any more religious, humble, iust, and temperate; yea rather as experience sheweth, it bringeth men to the contrary extreames, it doth not abate pride and vaine glory, yea rather it encreaseth it; it doth not extinguish the heate of lust, but rather doth inflame it; it doth not warm our hearts with charity, nor repell the force of the diuels darts, but causeth rather our loue to freese, and endangereth vs to Satans blowes; it doth not free vs from iniustice, ra∣ging anger, enuie, malice, intemperance, couetousnesse, am∣bition and such like vices, but rather giueth occasion and way vnto them. In which respect a vicious man adorned with* 1.629 glorious garments, is like a dead corps stucke with flowers; or like a glorious sepulchre, containing in it a putrified and rotten body, which is tainted thereby with vnsauourie stench, but can giue no beautie or excellencie to the dead and corrupted carcase. So that rich attire neither beautifieth nor bettereth either the body or the mind; and therefore those who being destitute of vertue, or of naturall beautie doe thinke to adorne and commend themselues by their goodly apparell, fall into the errour of the painters boy, who being to paint the faire Helen, and wanting art to set forth her beau∣tie,* 1.630 daubed on gold on her apparell, making her clothes rich, because he could not make her face beautifull.

Secondly, worldlings vse these rich ornaments because* 1.631 they would be more admired and respected; the which end also is often frustrate, especially when as by often vse they are made ordinarie; for gold and siluer, silkes and veluets, being as common as stuffes, cloth, and freese, are within a while as little regarded and admired; yea though man could match the sunne in glory, yet if with the sunne they should daily appeare in this brauerie, it would worke in the behol∣ders no wonder or respect, howsoeuer at the first sight they

were much admired; yea contrariwise because they wast their states, and spend all their liuings in maintaining this brauery, and superfluous excesse, which was heretofore bestowed, vpon charitable vses and good hospitality; therefore the meaner and poorer sort, receiuing no reliefe or comfort from them; detest their pride and enuie their brauerie. Much wi∣ser therefore was the course held by our forefathers, who ha∣uing indeed costly attire befitting their callings, did not weare it commonly, but by the seldome vse thereof, made it the more to be admired and respected, and howsoeuer ma∣king their garments of the best and most lasting stuffes, they did not need to change them, but wore the same clothes ma∣ny yeeres together; yet wearing them so seldome, and with such great distance of time comming betweene; and not glutting either themselues or others with their common vse, it was all one, as if at euery good time they had changed their suit and fashion. By which wise frugality they were enabled to keepe good hospitalitie, and to performe the workes of mercy; whereby as they had comfort to their owne consci∣ences; so did they deserue the loue and reuerence of their in∣feriours towards them, when as they tasted of their bountie and goodnes. Especially they were not driuen through their excessiue expences to inhance rents and increase fines, but hauing sufficient of their owne to maintaine their port, they were able to afford to their poore tenants their houses and lands at such easie rates, as they might comfortablie liue vn∣der their shelter. Whereby as their loines did blesse them, when they enioyed these benefits from them; so in the time of peace they had so many seruants as tenants, readie for all imployments; and in time of warre so many souldiers, who in all dangers were ready to liue and die with them. Whereas now their pride hauing set rents and fines vpon the extrea∣mest racke, because nothing sufficeth to maintaine their ex∣cessiue brauerie, and hauing turned hospitality and the works of mercy into richiewels, sumptuous furniture, and gorge∣ous apparell; their tenants stand vpon equall tearmes with them, seeing their houses and lands being brought to the markethil, they had onely a bare penniworth for their pen∣nie;

and therefore at their need are vnwilling (vnlesse they be forced by oppression) to do them any seruice, or to stand betweene them and any danger; so that whereas heereto∣fore gentlemen so imployed their wealth, that it serued notablie for their defence in time of perill; now spending it vpon iewels, apparell, plate and furniture, in time of peace it exposeth them to enuie, and the danger of theeues, and in time of warre to the common spoyle.

And thus haue I shewed the vnprofitablenesse of costly* 1.632 and gay apparell: which if it bee not sufficient to weane our hearts from it, let vs further consider that it is not onely emp∣ty of profit, but also full of euill, both in respect of sinne and punishment; for it is euery way sinfull as being sin in it selfe, the cause and also the effect of sinne. Concerning the first, they who exceed in this excessiue brauery offend first against the maiesty of God himselfe, not onely by transgressing his commandement, whereby he hath forbidden it, and by neg∣lecting his worship and seruice, because their whole time al∣most is taken vp either in caring for, prouiding, or putting on their ornaments; and thereby either want time on Gods sabbaths to come to his publicke seruice, or else rush into his presence without all due preparation; but also through the grosse abuse of his creatures and good blessings besto∣wed vpon them. For they were not made stewards of these rich talents, that they should bestow them in excesse and va∣nitie: but that with the surplussage of their wealth they should relieue their poore brethren, and performe the works of charitie and mercy, which either respect the good of the Church or common-wealth. And therefore fearefull will their account bee at the day of iudgement; when as it will not excuse their neglecting the poore members of Christ, to say they could spare nothing from these vses, because all was too little to maintaine their brauerie and excessiue cost in apparell; nor yet that their riches and reuenues was great, and therefore they might well adorne themselues in gorge∣ous attire; seeing their wealth was not giuen them, that they should wast it in superfluities, but that they should be∣stow it in relieuing the poores necessities, in which respect

this excuse of abundance will bee no better, then if a man should cause his garments to bee made farre too large and long for his stature, and excuse himselfe by this, that hee had too much stuffe: for as it is absurd and ridiculous, to make the garment not after the measure of the body, but the quantitie of the peece out of which it is cut: so is it no lesse absurd to wast a mans substance in such costly apparell, as is aboue his calling, and not fitting to his state and condition, because he hath abundance of wealth lying by him.

Secondly, heerein they sinne against themselues: first, by* 1.633 neglecting their soule, which is their most excellent part, whilest their whole care and paines is taken vp in adorning of their bodies; for too much care of the bodie plainely ar∣gueth, the too little care of the soule; richnes in apparell, po∣uertie in vertue; outward ornaments, inward deformities,* 1.634 and spirituall nakednes; and (as one saith) Whilest men are cloathed with silke and purple, commonly their consciences are ragged and beggarly; whilest they glister with iewels and chaines, their manners vsually are loathsome and sordi∣dous. In which respect they are not vnfitly compared to beeres or coffins; for as they are most adorned, when as they haue a dead bodie in them; so these bodies are most decked with gorgeous attire, when they haue in them a soule desti∣tute of vertue and dead in sinne. And in the same regard one of the ancients compareth them to the stately temples of Egypt, which had the outward courts, porches, walles and* 1.635 roofes, richly adorned with gold, siluer, curious caruing and ingrauing, and with all other stately and gorgeous orna∣ments; but if a man should goe on further into the inmost parts, to see the idoll which was there worshipped, in stead of some goodly image set out according to the rest of the brauerie and pompe; hee should find nothing but the base picture, or other resemblance of some cat, crocodile or vgly serpent: for so these women who load themselues with gold, siluer, iewels, and costly apparell, if this outward glory bee remoued, and they more narrowly searched what they haue in the inmost temple of their heart, they cannot shew vnto vs Gods image shining in his spirituall graces, but rather a

man shall find in them crocodiles and serpents, that is, beast∣ly lusts, pride, wantonnesse, immodesty, and such like impie∣ties. Againe, those who affect this costly apparell hurt them∣selues, whilest by their pride and excessiue brauerie they lie open to the hatred and enuie, the censers and bitter frumps of all that see them. For euen those who are sober, graue and humble, when they see those who are inferiour vnto them∣selues in place and calling, so farre outstrip them in this out∣ward brauerie, cannot chuse but disdaine and scorne it; and others who thinke themselues as good as they, comming short of them for want of meanes, or will, so to bestow their cost, doe as much enuie and hate them. The which sheweth the extreame follie of these proud persons; for whereas they might haue loue and due respect among their neighbours good cheape, they rather chuse to purchase hatred, enuie, and contempt, at these deare rates. Finally, by this outward brauerie they disgrace themselues, and bewray vnto euery iudicious beholder the secret corruptions which lie lurking in their hearts. For when the heart is infected and poysoned with the contagious plague of pride, it tainteth outwardly the whole body with the markes and tokens, which certain∣ly prognosticate death and destruction, without repentance. So if it be corrupted with follie, it discouereth it selfe in foo∣lish and phantasticall fashions; if with prodigall vanity, it appeareth in the outward superfluitie; if with lust, it sheweth it selfe in a wanton habit: and finally, if it bee an heart soft and effeminate, it will easily bee discerned, by soft raiment* 1.636 and wanton delicacie. So that as one saith, this vanity of ap∣parell doth not so much adorne the body, as discouer the mind; and as the sonne of Syrach telleth vs, A mans garment, excessiue laughter, and gate, plainely declare what person hee is. And therefore the Lord reprouing Israel saith, that their* 1.637 pride did testifie against them to their face, because they did discouer it outwardly in their very countenance and gay apparell.

Lastly, by wearing these costly and gorgeous garments* 1.638 they also sinne against their neighbours: first, by way of offence, when as by their example they allure and draw

them on to imitate their brauerie; for such is the pride of mans heart, that he is impatient to bee any way inferiour to those whom he esteemeth but his equals; and therfore when hee seeth his neighbour in costly clothing, fearing lest hee should be preferred before him, he inwardly disdaineth, en∣uieth, and vieth with him who shall excell in brauerie; whereof it commeth to passe, that this vanity of gay appa∣rell, hauing infected any corner, doth in a short time like a running canker, spread it selfe ouer a whole country. Againe, they are scandalous to those who are without, as they hinder and discourage them by their pride and excesse from the im∣bracing and professing of their religion, when as in this they can perceiue no difference between a professour of religion, and a professed vaine person; the children of God, and the children of the diuell; those who professe mortification, and they who are worldly and prophane. Whereas contrariwise, if they were according to their profession, humble, modest,* 1.639 graue and sober, in their habit and outward cariage, they might moue them to a liking of their religion for their ver∣tues sake, who professe it, and in time draw them on to the profession and practise of it. Finally, if in sincerity of heart wee professe and practise christianity, and yet bee ouertaken with this vanity, as we doe thereby wrong our selues by im∣pairing our good name; so by seeming that we are not, wee giue occasion to wicked worldlings of falling into sinne, whilest for this ••••firmitie they are ready to blaspheme Gods truth, which we professe, and censure and condemne vs for hypocrits and wicked persons, who are as proud, wanton and lasciuious as any other. Which suspitions wee ought to shun by auoiding these outward apparances of euill; for if my heart be cleane and vpright in it selfe, why should I giue oc∣casion to haue it spotted and blemished in anothers conceit and estimation? Why should wantons and lasciuious per∣sons* 1.640 haue any hope of finding that in mee which I abhorre? Why doth not my habit proclaime the affection of my hart, lest impudencie should be incouraged to taint it, by infusing the poyson of lust and wantonnes by my eares? Why should I not professing charity seeke rather to edifie then destroy my

neighbour; and being a souldier of Christ why should I not put on mine owne armour, badge and liuerie, and manfully professe open emnitie against the world and worldlie va∣nities?

That therefore will not serue their turne which professors* 1.641 of religion vsually say for their excuse; that whatsoeuer men may thinke of them when they see their brauerie and vanity, yet they haue cleere consciences towards God; though their apparell be garish and wanton, yet their minds are humble and chast; and though they fashion themselues according to the world, and doe after the custome of the most, yet they are not of the world, nor approue of worldly vanities, but could find in their hearts, if others would accompany them, to lay all these proud clothes and wanton fashions aside; whereas now they are caried away with the streame of time, and are ouerruled euen against their owne minds by the tyrannie of euill custome. For wee are bound to labour with the Apostle to haue a cleere conscience before God,* 1.642 and before men; we ought to conforme not only our hearts, but also our outward habits vnto the obedience of Gods law and reuealed will; and so to performe the duties of the inner man towards God, as that we ought also to haue speci∣all care, that our outward cariage be not scandalous to our neighbours. We must procure honest things, not onely before the* 1.643 Lord, but also before all men, as the Apostle inioyneth vs. We who professe christianity, are as the light of ••••e world, and as a citie set vpon an hill; and therefore our endeauour should be to shine before others in all holinesse of conuersation; neither is it enough for vs to haue light in our selues, but wee should also haue our lights so to shine before men, that our heauenly fa∣ther* 1.644 may be glorified, & our brethren edified in the holy faith. We must not onely be good, sober, humble and chast for our owne sakes, but we must also appeare so, for the good of o∣thers. And the christian must haue his head and heart so full of the sweete oyle of Gods sanctifying graces, that they must also ouerflow euen to his garments and skirts of his clo∣thing; that by these precious odours, not only himselfe may be comforted, but others also may bee refreshed by the per∣fume

of his holy example▪ Neither ought they to vse vaine fashions, and excessiue costlinesse in their apparell, because it is the common custome of the times; seeing wee haue an ex∣presse commandement, that we should not follow a multitude* 1.645 in that which is euill, nor conforme our selues to the fashions of the world; but be outwardly changed by the inward renuing of our minds. Wee must not stay our reformation of apparell till we may carrie it with most voices, nor expect a parlia∣ment to take away these abuses; not laying them aside till we haue the whole countrie to beare vs company; but the law of Gods spirit ruling in our hearts, must make vs herein to be a law vnto our selues, seeking the reformation of that which is amisse, though none would accompany vs in well doing: for if so be worldlings and vaine persons bee bold on the behalfe of their master Satan, to bring into common vse costly attire, and strange and wanton fashions, whereby they poyson and corrupt all that are neere vnto them by their ill example: why should not wee who professe the name of Christ, shew the like or greater boldnesse in a better cause, obeying our Lord and master, and labouring by our modest, graue and sober apparell, to moue others to imitate vs, and reforme their vanity, and excessiue brauerie, by our good ex∣ample? Which if in these times christians would begin, there is great hope that their endeauour would haue good succes; not onely because many would bee drawne for conscience sake to follow their practise; but also because the most being almost cloyed with the common vse of brauerie, and al quite tyred with the excessiue charge which goeth to the main∣taining of this costly apparell; doe inwardly desire a refor∣mation, so it might bee generall, and could bee content to weare more modest, sober, and frugal attire, if the rest of their neighbours would beare them companie.

But here the weaker sexe doth further obiect, that either* 1.646 they must offend others by putting on this rich and vaine apparell, or their husbands by laying it aside; who vnlesse they adorne themselues, will either be displeased with them, or at least take no delight in them; and better it were to of∣fend strangers by excesse, then those who are so neere and

deare vnto them, by not setting themselues forth in such ap∣parell as best pleaseth them. To which I answere, that if any haue such husbands, delighted with follie and vanity, their wiues haue in this kind greater liberty then other women, because smaller inconueniences are to bee vndergone, that greater may be auoided: but let such vnder colour of liber∣tie beware of licentiousnesse, and vnder shew of pleasing their husbands, let them take heed that they doe not dis∣please God, wound their owne consciences, and offend their brethren, by wearing such costly or garish apparell, as is either aboue their particular state and calling; or not be∣seeming their generall calling of christianity. For howsoeuer they ought to please their husbands rather then strangers, yet they must labour more to please God thē them both, yea euen strangers too in that which is good, rather then their husbands in that which is wicked and vnlawfull. But further I admonish them to take heed lest this bee a meere pretence and false excuse, and that they doe not by this brauerie study to please their husbands, but rather their own proud humor, yea euen strangers themselues, whilest they affect by this bra∣uerie their esteeme and commendations. For if they angled onely for their husbands loue, they would cast this baite of brauerie before his eyes alone, more carefully adorning themselues at home whilest they are in his presence, then when they goe abrode into other companie: whereas they follow the contrarie practise, curiously decking themselues when they are to goe forth into the companie of strangers, and putting all off againe when they come home and returne vnto their husbands. Finally, let such know that if at all they are constrained to seeke to please them by these vaine orna∣ments, it is for the most part for want of better things, wher∣by they should be commended. For if in their behauiour and conuersation they were religious, wise, modest, graue and sober, and towards their husbands meeke, humble, louing, and respectiue, they would by these vertues and duties please them better, if they haue any religion, conscience, or true wisedome, then by wearing the gayest ornaments; or if they be yet strangers to the grace of God, they may through his

blessing winne them (as the Apostle telleth vs) to the pro∣fession* 1.647 and practise of religion, by this their holy and vertu∣ous conuersation.

And thus it appeareth that the wearing of costly and gay* 1.648 apparell, vnfitting our state and calling, is it selfe a sinne. It followeth that I also shew that it is both the cause and effect of other sinnes much greater then it selfe. And first, it is the cause of many sins, which men vsually commit, both against themselues, and against their neighbours, in both which re∣gards this excessiue brauerie is a fruitfull mother of much wickednesse. It is the cause of lust and vncleannesse both in themselues that weare it, as it doth effeminate the mind and softeneth the heart, making it vaine and wanton, and so rea∣die to receiue any impression of lust; as also in others, as it* 1.649 doth incourage them to giue the assault to chastitie, with hope of obtaining victorie, when as these ensignes of wan∣tons being displayed, doe promise a yeelding at the first en∣counter. It is also the cause of much pride; for as pride first breedeth brauerie, so no sooner is it borne, but presently it nourisheth the mother that bred it, making men in these gay habits to thinke better of themselues then when they are more meanely attired, and to contemne others as base, who are not decked in such rich attire. It causeth men, and much more women to misspend their time, whilest they con∣sume a great part of their life, either in casting with them∣selues how they may be most braue, and what fashion will best become them; or in putting their purposes in executi∣on, whilest they spend the greatest part of the morning in prancking aad trimming of their bodies; or finally, in con∣triuing their plots, and vsing the meanes for the vpholding and maintaining of their excesse. Whereby it commeth to passe, that they haue little or no time to adorne their soules with Gods sauing graces, knowledge, faith, charity and the rest, but remaine ignorant, impenitent, secure, and full of in∣fidelity; neither yet to performe the publicke duties of Gods seruice, nor their owne priuate deuotions, (for they dresse themselues by the houre, and pray by minuts) nor finally the duties of their particular callings in their houses and fami∣lies.

For whereas the calling of the womankind tieth them to keepe the chiefe part of their residence at home, imitating the snaile which carieth her house vpon her backe; contra∣riwise hauing spent a great part of the day in dressing of themselues in their rich and costly attire, they haue now no power to stay at home, but needs they must goe abrode to shew their brauerie, as thinking their costly apparell and vaine fashions not worth the wearing, vnlesse they might be seene often, and much admired. And to say truth, such are as well abrode as at home, seeing by their habit they haue made themselues vnfit for any huswifely dutie; for neither may they come neere those places which require their chiefe residence, for soiling of their clothes, neither are they able to stirre themselues more then images, for the performing of any businesse. Yea to that height of pride is the world come, that euerie pettie gentlewoman skorneth to be seene in any such husewifelie imployments, whereas in ancient times,* 1.650 princes and queenes thought it their chiefe glory, as we may see in the example of Salomons mother.

And as this pride of apparell is a cause of much sinne in* 1.651 respect of themselues that vse it; so also in regard of others, whether we respect priuate persons or the whole common-wealth. For what greater cause I pray you is there of bribing and extorsion, fraud and cousonage, oppressing of the poore by cruell landlords, whilest vnmeasurablie they encrease their fines and inhance their rents, yea of wrongs and iniu∣ries, rapine and violence, theft and sacriledge, then this ex∣ces in costly apparel, men being resolued to run any desperat and wicked course, rather then they will want meanes to maintain this pride. Neither doth this exces in apparel bring lesse mischiefe to the whole common-wealth then to priuat persons. For first, it ouerthroweth all order of ciuill societie, whilest there is in the outward habit no distinction of de∣grees; but the superiour and inferiour, the master and the seruant, the maid and mistrisse, the nobleman and gentle∣man, and the gentleman and farmer goe all alike; so as by the outward habite they cannot possiblie bee discerned the one from the other. Againe, it is the chiefe cause of the decay

of good hospitalitie, which is a principall pillar that vphol∣deth the common-wealth, as being the meanes to preserue loue and neighbourly friendship among the richer sort, and to giue reliefe to the poore, who stand in need of helpe. For whereas there was much bestowed this way by our ance∣stors, whilest they contented themselues with meane attire; now they who succeed them, although they haue doubled and redoubled their fines and rents, cannot keepe open doores, but are faine to leaue their countries, and to lurke in corners of great cities to saue charges in housekeeping, be∣ing not able with all their meanes to maintaine halfe their forefathers familie, because all which they can rake and scrape together, is much too little to maintain their brauery in apparell. Finally, there is no cause equall to this, of impo∣uerishing the common-wealth, of causing dearth and scar∣citie of all things necessarie; and consequently of bringing the whole communaltie to want and miserie. For to maintaine this excesse in apparell, landlords are faine to rack their rents; and the tenant being not able with all his labor poorely to maintaine his charge, and pay his rent, is con∣strained to raise the prices of all his countrie commodities to a double rate. Artificers and tradesmen are likewise for∣ced to increase the prices of their worke and wares, being not otherwise able to maintaine their families; and none smart so much as the poorer sort, who being destitute of meanes, haue no entercourse of dealing with the rest, nor cannot (like the other) heale their owne wound by biting of their fellow; or being not able hauing done their worke to forbeare the sale, are for the sustaining of their present ne∣cessitie faine to part with their wares at such easie rates as the buiers please to giue them. Finally, nothing doth more impouerish the common-wealth then this excessiue braue∣rie, seeing our monies and chiefe commodities, which are of much better vse, are daily transported into other coun∣tries, we hauing in lieu thereof nothing but costly stuffes, silkes and veluets, gold and siluer laces, and such like toyes and vanities, which within a few moneths wearing come to ragges, not worth the taking vp if a man should find them in

the streets. In which respect this pride of apparell endama∣geth the land more then any other wastfull expences; for howsoeuer much cost is superfluously bestowed on sumptu∣ous buildings, plate, and excesse in diet; yet here the riches of the common-wealth continue still amongst vs, and do but onely change their master, and that commonly a richer for a poorer: whereas this apparell is the cause why our chiefe riches and treasures are vsually transported into other coun∣tries, and in the meane time our owne commodities are vili∣fied and lightly esteemed, and the poore people want im∣ployment, or at least a sufficient reward for their great labor. To say nothing of the durable continuance of houses and plate: whereas these gay clothes euery yeer, yea (in our times) almost euery quarter, must be new either in themselues, or at least in their fashion, & so bring a continual & heauie charge to all that vse them. In which regard though religion & con∣science should not preuaile with vs; yet mee thinks ciuill po∣licie, and loue of our countrie and common welfare, should perswade vs to loath and lay aside this pride and brauerie.

And thus it appeareth that this rich and costly attire is the cause of many euils. Now to the end that wee may plainely* 1.652 see, that it hath neere alliance to all kinds of wickednesse, we are further to consider that it is also the effect and fruit of sinne, namely, of pride and selfe-loue, which worke in men a desire to seeme excellent, and in all things to exceed other men; howsoeuer oftentimes they faile of their end, for as much as others being as proud as they, vie and con∣tend with them for this preheminence. Neuerthelesse though they misse the marke, yet doe they continually aime and shoote at it, propounding this as the maine end of all their brauerie and excessiue cost, that they may excell and put downe others. And thus some adorne themselues that they may seeme more beautifull; some that they may bee thought more noble and better descended, & some that they may be reputed more wealthy, & of better estate then the rest of their neighbors. And as heereby they labour to aduance themselues into the highest seate of mens hearts, and seeke to be greatly esteemed, and much admired of al that looke vpon

them; so by the same meanes they aspire to haue the prece∣dence before others, the vpper hand and highest places in* 1.653 all meetings, not because these things haue any worth in themselues, or merit the least part of their cost and labour, by any true good which they impart vnto them; but because their pride affecteth them, as signes which argue their excel∣lencie, and as meanes to make them more respected then o∣ther men. So that this gay apparell is (as one truely calleth it) the verie ensigne of pride, and nest of luxurie; for take away beholders and admirers, priority in estimation and prece∣cence in place, and there would need no statute of restraint to prohibit this excesse.

Finally, as this excessiue brauerie in apparell is euery way euill in respect of sinne; so also it is euill in regard of punish∣ment: for first, thereby the mind is exceedingly molested and troubled, not onely in inuenting fashions, and in studying how the body may be most beautified and adorned; but al∣so in laying plots and contriuing meanes to maintaine this brauerie. For men bestowing excessiue cost aboue their meanes about this vanity, are forced to run into debt which is the very bane of a quiet mind, and to borrow moneys vp∣on vsurie, or to take vp their stuffes at worse rates, which by reason of the increase of the price, and decrease of their abi∣lity, they are commonly worse able to repay at the time ap∣pointed, then when they tooke it vpon credit; and therefore they are forced to trie & tire al their friends, to change often their creditours, borrowing of one to pay vnto another, to receiue proud repulses, euen of those whose lending is their liuing; to endure vpon euery default of payment hard words, and bitter menacings; yea oftentimes suites, arrests, impri∣sonment, and many such like miseries: for as the wise man* 1.654 saith, those that borrow lose their liberty, and become thrals and vassals to those who lend vnto them. By all which cour∣ses not onely the mind is exceedingly tormented, as being continually vpon the racke of passion; reioycing when they haue borrowed, sorrowing when they are to pay, fretting when they receiue repulses and disgraces, and fearing when as through default of payment they haue hazarded their

state by fines and forfaitures, or their persons, when as they goe daily in danger to be arrested and imprisoned; but also their state is vtterly ruined, for their ordinarie rents and re∣uenues not being sufficient to maintaine this pride and pro∣digall excesse, they are after much shuffling and tumbling a∣mong their c••editors, forced to sell some part of their lands to pay their debts; foolishly imagining that they may here∣after (it may bee when their charge increaseth) liue vpon a part, whom the whole before could not suffice: of which vaine hope when as they faile, they (being still resolued to a∣bate nothing of their brauerie) are constrained to send one part of their reuenew after another, til within a while the whole estate is ruined & brought to nothing. When as being pinched with want & misery, they are glad of cloth & freese, who before skorned silks and veluets, vnles they were cut and mangled, printed, and laced, as best fitted their vaine fantasie: and to become loathsome & vnwelcom guests at other mens tables; who, before pride had shut them out of their owne houses, were able to giue liberall intertainement vnto others. To say nothing of those who end their daies in prison, and lie in holes and dungeons: wanting meate to sustaine their pin∣ching hunger, and homely cloathes to couer their nakednes, the which notwithstāding is the case of many, as the coūters and iayles in all places can beare mee witnes. And as heereby they disquiet their minds & ruine their temporal estats, so do they bring vpon themselues for their pride, Gods heauie pu∣nishments, and feareful malediction; for the Lord by his pro∣phet threatneth, that the high looke of man shall bee humbled,* 1.655 and his loftinesse abased, and that the day of his visitation shall fall out most heauie to the proud & haughtie, and vpon all that is exalted, that it may be made low. And more particularly he de∣nounceth miserie, pouerty and destruction against the* 1.656 daughters of Sion, because being haughtie in their harts, they exceeded in this wanton and costly attire, and threatneth that in ••he day of his vengeance he will visit the princes and the kings children, for their vaine fashions, and strange ap∣parell.

Seeing therefore this costly and gorgeous apparell, is for∣bidden* 1.657

in the Scriptures, and is the badge and remembrance of our sinne and shame: seeing it misbeseemeth those who professe Christianitie, to affect or vse it, much more to dote and set their hearts vpon it, because it is in it selfe vaine and void of excellencie, and vnto them not only vnprofitable, but euery way euill, both in respect of sinne and punishment; let vs labour to weane our hearts and affections from this worthlesse and wicked vanitie, that we may place and fixe them vpon much more excellent and precious ornaments; striuing and indeauouring to adorne our selues with the san∣ctifying and sauing graces of Gods Spirit, which will not only serue for garments to hide and couer our spirituall na∣kednesse, wherewith being cloathed, we shall appeare beau∣tifull and glorious in the sight of God, and all his holy Saints and Angels; but also for armour of proofe, to defend and preserue vs from all the furious assaults of our spirituall enemies: and as the Apostle exhorteth vs, let vs aboue all* 1.658 things labour to decke our soules with humilitie, and with the wedding garment of faith, and a good conscience; and put on Iesus Christ, that being cloathed with his righteous∣nesse* 1.659 and obedience, wee may bee accepted of God in his beloued; and so shall we, when we haue finished our course with much ioy and peace, haue those long white robes of* 1.660 glorie, and eternall happinesse bestowed vpon vs in the day of Gods appearing, and as fit guests of the bridall chamber, follow the Lambe whither soeuer he goeth.

CHAP. XVI.

Of the vanitie of worldly pleasures.

ANd thus haue I shewed the vanity of riches, in* 1.661 the speciall kinds thereof. Now it followeth in the last place that we examine worldly pleasures, to see if wee can find any more worth and excellencie in them, then in the other: where vpon the triall we shall find, that howsoeuer they may be preferred before honours and riches, as being the end of them both: for therefore do men affect honors, be∣cause they delight and please them, and riches because they would enioy them, and reioyce in their fruition, as also be∣cause they are much more free from trouble, and full of sweetnesse; whereof it is that the wise Salomon, who had ex∣perience of them all, concludeth, that among worldly things there is nothing better, then that a man should reioyce in his af∣faires,* 1.662 because that is his portion: and that there is no profit to man, but that he eate and drinke, and delight his soule with the profit of his labour: yet neuerthelesse if we compare them with the spirituall ioy of a Christian in this life, or the hea∣uenly ioyes in the life to come, they are to be esteemed vaine and of no value, and to be contemned as being altogether worthlesse and void of excellencie. For howsoeuer Salomon comparing them with other worldly things, doth giue them the preeminence; yet considering them in their owne na∣ture, ioyned with our vse, he condemneth them as vaine and vnprofitable, in respect of any sound good, or true happines which they bring vnto vs. I said in my heart (saith he) go to* 1.663 now, I will proue thee with ioy, therfore take thou pleasure in plea∣sant things: and behold this also is vanitie. I said of laughter, thou art mad: and of ioy, what is that thou doest? And after∣wards he saith, that he sought for ioy and contentment, in stately buildings, fruitfull vineyards, pleasant gardens and orchards, sweete and delightfull musicke, and in all other worldly pleasures which his heart could thinke of; but in

conclusion found, that there was nothing in them all, but meere vanitie, and which is worse, vexation of spirit.

But how vaine and void of excellencie these worldly plea∣sures* 1.664 are, it may hereby appeare, in that if we take them at the best, they are but of a meane, inferiour and indifferent nature; whose goodnes chiefly consisteth in their mediocri∣tie and measure, rather then in the pleasures themselues; which measure being exceeded, they become euil and loath∣some, as we may see in the exceesse of eating, drinking, play∣ing and the rest. Now how base and meane is that good to be esteemed, whose abstemious vse is better then full fruiti∣on? and whose limites measure is more commendable, then plentie and abundance? yea how void of excellencie, and neare vnto nought is that to be accounted, which becom∣meth euill by increasing, and when it hath greatnesse, loseth goodnes? And hence it is, that the Lord, whose most wise iudgement is the true ballance, that discerneth solid good, from light vanitie, esteeming these worldly pleasures, as vaine and worthlesse trifles, carelessely casteth them in com∣mon among all, and suffereth the bad as well as the good, his enemies as well as his friends to communicate in them: yea seeing that the wicked set their hearts vpon them, and loue them much better then their Creator; and his owne chil∣dren, being too carnally licorous, are readie to surfet vpon these sweet meats of worldly delights; hauing scattered them in common among all, in his iust iudgement to the one, he leaueth them to their owne libertie, and letteth them ga∣ther their fill; and in his rich mercie to the other, he holdeth them backe, when they run after them with too eager an ap∣petite, and suffereth them to feed vpon them but sparingly, and in small quantitie, and because being tainted with the fall of our first parents, as they still retaine some goodnes of their creation, so there is infused into them a malignant qua∣litie, which filleth those who too much feed vpon them, with the grosse and dangerous humors of corruption: therefore the Lord the wise Physition, either restraineth his patients, whom he intendeth to cure, from their vse, or if yeelding so much to their appetite, he suffereth them to feed vpon them;

he doth so correct and qualifie them with the cordiall pre∣seruatiues of his grace, that they do not hurt them; or if the grosse humors of sin breed in them by this voluptuous diet, he purgeth them away with the bitter potions of troubles and afflictions. So that the wicked haue a greater portion in these worldly delights then Gods dearest children; yea and much more carnall pleasure in their fruition, because in the securitie of their hearts they inioy them, letting the raines loose to their licentious will, and suffering their appetites to take their fill, vntill euen they glut themselues with these de∣lights, and be made drunke with abundance of pleasure: whereas the children of God dare only taste of these bewit∣ching cups, or if being allured with the sweetnes, they take a more deepe draught, they find them bitter in digestion, for not only do they find much trouble in the very fruition of their pleasures, whilest they are faine to watch with great care and vigilancie ouer their hearts, that they do not surfet of these delights, by exceeding iust measure, lest in pleasing themselues they displease God; but finding that they are faultie and ouertaken, they haue their sweet pleasures sowre∣ly sauced, with present smiting of the heart, and checkes of conscience, and afterwards when the delight is vanished, it leaueth behind it bitter sorrow and repentance: whereby it appeareth that the children of the world haue in al respects a greater share in these carnall pleasures, then the children of God: and therefore our Sauiour Christ plainly telleth his Disciples, that they should weepe and lament, when as wicked* 1.665 worldlings should reioyce, and solace themselues in their de∣lights: the which also the experience of all times hath plain∣ly proued: for Dauid was afflicted and persecuted, when his wicked enemies wallowed in their delights, and through their daintie fare, ease and pleasure, had their eyes swollen with fatnesse; so the false Prophets fare daintily at Iesabels* 1.666 table, whilest poore Elias is fed by the rauens, and glad of a∣ny scraps: proud Herod delighteth himselfe with his feasts and reuels, whilest holy Iohn Baptist lieth in prison, expecting death; and the rich Glutton goeth gorgeously and fareth de∣liciously euery day, whilest poore Lazarus is couered with

sores in stead of clothes; and being famished with hunger cannot haue the crummes of his table, or the least part of his needlesse superfluities. By all which it appeareth that these worldly pleasures are of little worth, seeing the Lord doth so plentifully bestow them vpon those who are most vnwor∣thie; and that they haue little goodnesse in them; because with a sparing hand he imparteth them vnto the good, and suffereth those who are voide of goodnesse to bee glutted with them.

But how vaine and worthlesse these worldly pleasures are,* 1.667 it may further appeare, in that the Lord more freely, and in greater measure bestoweth them vpon the brutish creatures, then vpon those who are reasonable; implying thereby that they are so base and contemptible, that they are fitter for beasts then for men. And this may easily appeare, if wee con∣sider that the bruit creatures haue full freedome in the vse of their delights, hauing no law to limit them but their owne appetite, and consequently are priuiledged in their plea∣sures from all sinne, guilt and punishment; whereas man is limited by the law, so as he dare not do what hee list, but is pulled backe with feare when his appetite most draweth him on, being subiect to punishment when in his delights he exceedeth due measure. Or if he desperately goe on, hee hath all his mirth marred with the pangs of an accusing con∣science, and loseth much of his present delight, through feare and expectation of future punishment. Againe, they are so guided by instinct of nature, and haue their appetite so fully conformable to it direction, that they take delight in those pleasures, which are vnto them most good and pro∣fitable; they ioy in that food which is most fit for their nou∣rishment, and take pleasure in no more then will do them good; they satisfie in seasonable time their naturall lusts, and enioy their sports when it best pleaseth them; they doe not compasse their pleasures by fraud or iniurie offered to those of their owne kind, nor enioy them enuying, or being enui∣ed; their pleasures are free from shame, because they are free from sin, and haue not like men their delights damped with lookers on. They haue more strength and health then

men to enioy their pleasures, and their appetite is no more strong to desire these sweete delights then their stomacke to digest them; they haue no crudities in concoction nor su∣perfluitie of ill humours through bad digestion; or if they haue, they can easily cure themselues with their knowne physicke, and neuer need the apothecaries lothsome drugs. Finally, they securely enioy their pleasures without feare of losing them; and when the obiect of their delight is taken away, they haue no ca••king care in seeking it, or griefe for losing it. By all which it appeareth that the brutish crea∣tures haue many priuiledges in their pleasures more then men; and therefore farre be it from vs to set our hearts vpon these vanities, as though they were of great worth and ex∣cellencie, seeing the very beasts herein excell and goe before vs: for (as one saith) if this were mans chiefe good to enioy pleasures, in vaine was reason and wisedome bestowed vpon him, seeing he might more easily and perfectly attaine vnto* 1.668 and enioy them, if he had onely the guide of sense and son∣suall appetite, like the brutish creatures.

Lastly, howsoeuer these worldly pleasures be vaine and worthlesse in themselues, yet they become more base and of lesse value, by reason that we are ready through our corrup∣tion to abuse them vnto sinne; being apt in the middest of our delights to forget God, and neglect his seruice, to vse prophane iesting, and wanton communication, intempe∣rance, and excesse; and finally to remaine in our security and hardnesse of heart, putting farre from vs the euill day, and to∣gether with it our repentance and conuersion vnto God: In which regard the wise Salomon saith, that it is better to goe in∣to the house of mourning then into the house of feasting; because this is the end of all men: and the liuing shall lay it to his heart: and that anger is better then laughter, because by a sad looke the heart is made better; and finally, that it is a signe of a wise heart, when it frequenteth the house of mourners, and a badge of follie, when it moueth vs to haunt the house of mirth. But of this I shall haue occasion hereafter to speake more largely; as al∣so of the vncertaintie, inutility, and hurtfulnesse of worldly pleasures, all which proue them most vaine and worthlesse;

and therefore it shall suffice in this place to haue thus briefly touched them.

Seeing therefore these carnall delights are so vaine and* 1.669 void of excellencie, let vs not like filthie swine, take our chiefe ioy and contentment to wallow our selues in this pud∣dle of worldly pleasures: neither let vs like the serpentine brood creepe groueling vpon our bellies, licking the dust of these earthly and sensuall delights; but rather let vs seeke while we continue heere, to take our chiefe delight in the Lord, in meditating and studying in his word, in doing his will, in our reconciliation and peace with God, in our spiri∣tuall ioy, grounded vpon our assurance and hopeful expecta∣tion of our heauenly happinesse; and finally in all other Gods spirituall fauours and graces. For if the heathen man iustly taxed such of folly as did seeke for pleasure in tauernes, rather* 1.670 then in their owne houses; and in vnlawfull sports, rather then in their honest labours; how much more are we to bee reproued, if we seeke for our ioy and delight in voluptuous, carnall, and sinfull pleasures, which being vaine and momen∣tante, doe end in bitternesse, and eternall woe and miserie, and not in Gods loue, holy obedience, and all other testimo∣nies of his mercy, and pledges of our owne saluation? In which (if our hearts were not too too carnall, sauouring on∣ly earthly things, and our negligence exceeding great, in ma∣king a holy and comfortable vse of them) wee might take in∣finite more true delight and comfort in one day, then wee haue done in all worldly pleasures and vaine sports in our whole life. An example whereof we haue in the kingly pro∣phet, who had so weaned his affections from the world, and inured them to feed on these spirituall banquets, that feeling their sweetnesse he could not in comparison thereof relish at all the chiefe comforts which he found in the world: for so he professeth, that he had more ioy of heart when the light of Gods countenance shined vpon him, then worldly men had, when their wheate and wine did abound; that he desi∣red Gods law rather then gold, yea though it were most pure* 1.671 in qualitie, and much in quantitie; and that hee found more sweetnesse in it then in the honie and honie combe. That

Gods testimonies were his delight and his counsellers; that* 1.672 he had taken Gods testimonies as his heritage for euer, be∣cause they were the ioy of his heart, and that he reioyced in Gods word, as one that had found a great spoile. And there∣fore when for his sinne he had lost the sense and feeling of this delight and comfort, it was not all the ioy and pleasure of a kingdome that would giue his mind contentment, but as one robbed and depriued of all his pleasure, he earnestly desireth God to restore it vnto him: Make me (saith he) to heare ioy and gladnes, that the bones which thou hast broken may* 1.673 reioyce: restore me to the ioy of thy saluation, and stablish me with thy free Spirit: and elsewhere, he saith, that except Gods* 1.674 law had been his delight, he should haue perished in his affliction. So it is said, that when the people offered willingly towards the building of the Temple, they reioyced with great ioy. And thus our Sauiour Christ took such pleasure in doing his Fathers will, that it more delighted him, then to eat his meat when he was an hungred; and his beloued Apostle profes∣seth,* 1.675 that he tooke no greater ioy in any thing, then to see the fruits of his Apostleship, and to heare that his sonnes, whom he had begotten vnto God, did walke in his truth. Which examples (if we had the like holy hearts and sanctified affe∣ctions)* 1.676 we would follow, weaning our selues from deligh∣ting in worldly vanities, that we might wholly ioy in the Lord, and in these spirituall pleasures; which if we would do, then should we find more comfort in this course, then euer the world could afford vnto vs; for the Lord would not giue vs ioy with a sparing hand; but as the Prophet speaketh, we should be satisfied with the fatnesse of his house, and God would* 1.677 cause vs to drinke out of the riuers of his pleasures: yea then should we be, as he also saith, eternally blessed: for they who delight in the Lord in this life, they shall find in his presence in the life to come, fulnes of ioy, and pleasures at his right hand* 1.678 for euermore.

CHAP. XVII.

That worldly things do not satisfie, nor bring content∣ment to those that haue them.

ANd thus haue I shewed the vanitie of the* 1.679 world, and of those worldly things which are most admired and affected. Now it followeth that according to my order propounded, I also proue, that by reason of this their vanitie, they do not satisfie, or bring contentment to those who most abound with them: for whereas that which is substantially and truly good, filleth and replenisheth the place where it is, these worldly things which are but vaine shadowes and false resemblances of this goodnes, being receiued into our hearts, though they much cumber the roome, yet they do not fill it, but in their greatest plentie, leaue the greatest emptines. They promise indeed when we pursue them, that they will giue vs contentment when we enioy them; and (like the harlot in the Prouerbs)* 1.680 when they allure vs to folly, and to the committing of spiri∣tuall fornication, by setting our hearts on them more then God, that we shall take our fill in their loue: and those who are insnared with these inticements, when with all their de∣sires and painfull endeauours they pursue these bewitching vanities, they imagine like the foolish builders of Babel, that* 1.681 they shall eternize their name, and climbe vp euen into hea∣uen at their owne pleasure; but vpon triall they find nothing but trouble and confusion; for these goodly castles of their hopes which the great Magitian Satan offered vnto them for the wages of ther sinfull seruice, as places of sure refuge in all wants and dangers, vanish away when in their greatest need they flie vnto them for succour and defence: and these beau∣tifull strumpets, with whose loue he hath weaned their harts from God, like shadowes vanish, when they come to imbrace them; leauing behind them no comfort or contentation. In which respect those who dote vpon worldly vanities, and

thinke to satisfie their minds in their fruition, are like vnto the hungrie man, who dreameth that he eateth, but when he awaketh he is still emptie; or to the thirstie man, who drea∣meth that he drinketh, but arising from his sleepe remaineth still athirst, as the Prophet speaketh: or as the Wise man com∣pareth* 1.682 them, they are like vnto the graue and destruction, which are neuer satisfied; and to the horseleaches, which* 1.683 crie, giue, giue, and are neuer filled. And as those who be∣ing* 1.684 vexed with the disease called the dogs hunger, are al∣waies eating, but neuer sufficed, so as it is more easie to burst their stomackes, then to satisfie their appetite: so howsoeuer worldly men are still feeding their hopes and desires, with these earthly vanities, yet their minds remaine as emptie and vnsatisfied, as they were whē they first tasted of thē: wherby the vanitie and worthlesnesse of these worldly things plainly appeareth, seeing that is said to be vaine, which like a sha∣dow* 1.685 maketh some appearāce, but filleth not the place where it is. And as they are vaine, so also they are worthlesse and of no value: For as that is not to be esteemed little, which is e∣nough, because it satisfieth: so contrariwise, that is not to be accounted great, or greatly to be valued, which doth not sa∣tisfie the inioyer, but leaueth his desires emptie, and his mind full of nothing but vexation and discontentment.

Yea so far are these worldly things frō satisfying them that* 1.686 haue them, that they inlarge their desires, & set an▪ edge vpon their appetite, seruing rather for sauces to sharpen y^e stomack, then for substantial food to allay the hunger, and for baits to allure vs, rather thē meat to satisfie vs: for those who most de∣uour them, do most desire them; like those that are diseased with the dropsie, who being ful of water, do most cōplaine of drought, & crie out of want, when as they are readie to burst with fulnesse. And as those who are sicke of a burning feauer, howsoeuer in the time of their health they were not much troubled with thirst, being inwardly vexed with the raging burning of their disease, do desire abundance of drinke; and hauing that they longed for, are not satisfied, but the more they drinke, the more they thirst, because it is an vnnaturall heate which causeth this vnnaturall appetite: so when soules

are in health, a little doth content them, but when they are diseased with the burning heate of worldly concupiscence, this vnnaturall appetite is neuer satisfied, but the more they haue, the more they desire, and the neerer they are to abun∣dance and superfluitie, the further they are from contentati∣on; and whereas at first they had some stay of themselues, and some power to moderate their desires, now hauing gi∣uen the raines to their concupiscence, it runneth on with headlong violence, and admitteth no restraint: like vnto those standing on the top of a steepe hill, who howsoeuer they can easily rule themselues whilest they keep their place, or if they warily creepe downe by little & slow degrees, yet if they begin once to runne, they can make no stay, till with great perill they come headlong to the bottome.

The reasons of this vnsatiablenes are diuers: first and prin∣cipally* 1.687 it commeth to passe through the iust iudgement of God, who (seeing worldlings loue his gifts better then him∣selfe that gaue them, and in stead of being moued by his bountie to serue him with more alacritie, do commit idola∣trie with these earthly vanities) doth lay this heauie curse vp∣on them, that they shall not be able to satisfie them or giue contentment, yea rather the more they shall feed vpon them, the more their hunger shall be increased. And this is that iudgement and malediction which the Lord denounceth a∣gainst the Israelites, for neglecting the duties of his seruice, that they should eate and not haue enough; the which iudge∣ment* 1.688 was accordingly inflicted on them, as the Prophet Haggai telleth them: Ye haue sowen (saith he) much, and bring* 1.689 in little; ye eate, but ye haue not enough; ye drinke, but ye are not filled; yee cloath yee, but you be not warme; and he that earneth wages, putteth the wages into a broken bag. Another reason may be, that our appetite and the desires of our hearts being spiri∣tuall, are in comparison of these earthly things almost infi∣nit, and of such exceeding large extent, that the whole world cannot fill and satisfie them, there being no end or limits set vnto them, or at least such as the earth & earthly things can∣not afford vnto vs. The which vnsatiablenesse of the heart by the world (one wittily saith) is implied and signified by their

diuers figures, for the world is round, and the heart three* 1.690 cornered; and a triangle cannot be filled with a circle. It is therefore the Lord alone that can satisfie this insatiable hart of man; for being created of a spirituall substance, and ac∣cording* 1.691 to Gods image, and that to this end, that it might be a fit temple for his holy spirit, there is nothing lesse thē God can fill and satisfie it. And therefore that soule which seeketh full contentment in any thing sauing God, is like those vn∣cleane spirits which seeke for rest but find none: yea it is not onely frustrate of all fruit of it labour, but findeth that which it seeketh not; that is, much disquietnesse and vexa∣tion* 1.692 of spirit. These worldly vanities being vnto them like wind to the body which puffeth vp, but nourisheth not; tor∣menteth, but not satisfieth. Whereas on the other side, hee in whose heart God lodgeth and dwelleth by his holy spirit, is throughly filled, and fully satisfied; and though it should en∣large it desires beyond the bounds of the highest heauen, yet should no part thereof be emptie and vnreplenished; for as the Psalmist telleth vs, if we delight in the Lord, he will giue vs* 1.693 our hearts desire; and rather then it should not be satisfied he will giue vs himselfe, whom who so enioyeth can want no∣thing.* 1.694 And therefore we should not set our hearts vpon these worldly things which cannot satisfie vs, but vpon the Lord, whose fruition bringeth full contentment. And because (as one saith) no man possesseth God, but he who is first posses∣sed of him, let vs become a possession vnto God, that he may become a possession vnto vs; and if wee haue him wee shall haue enough: for what can suffice him whom the infinite▪ Creator cannot satisfie? Another reason of this vnsatiablenes of mans mind with these worldly vanities, may bee their dif∣ference in nature, in that it is heauenly and spirituall, and these earthly and corporall, in regard whereof there can bee no proportion betweene them; and therefore as it is impos∣sible to replenish a corporall emptinesse with a spirituall sub∣stance, as a chest with vertues, or the stomacke with wise∣dome; so is it no more possible to fill a spirituall emptinesse with a bodily substance, as the soule and mind of man with earthly treasures, or worldly preferments. And therefore

when we feed our hungry soules with this vnnaturalll food, it doth not satisfie our appetite, but rather encreaseth our hunger. Whereas if we feed them with spirituall food which is of like substance vnto themselues, they will thereby bee nourished; and if we hunger after the bread of life, and de∣sire to replenish our emptie soules with Christs righteousnes,* 1.695 wee are by him pronounced blessed, because wee shall bee throughly satisfied. Finally, our appetites are vnsatiable, not through any necessity which we haue of earthly abundance, but through vnlimited and vnnaturall greedinesse; for in* 1.696 respect of vse, nature is content with a little, as well as with much; but when the soule being sicke of worldly concupi∣scence, hath once passed the limits of nature, whereby these things are measured vnto vs, according to necessity and profit, the desires thereof become endlesse and infinite, and are by accesse of these vanities rather encreased then di∣minished. For being applied to the mind to cure it of this vnsatiable greedinesse, like weake and ouer gentle medi∣cines, they onely stirre the humours of our corrupt concupi∣scence, wherby we become more dangerouslie sicke then we were before, but doe not at all purge and free vs from them.

Let vs not therefore foolishly imagine that our minds can* 1.697 be satisfied and filled with these worldly vanities, nor gree∣dilie affect and seeke after a greater measure, when as we are not sufficed with a lesse, supposing that the accesse of quan∣titie may bring contentment; seeing the hunger which wee feele in our hearts proceedeth not from the want of earthlie abundance; but because it is vnnaturall nourishment for the mind of man, so that it can no more satisfie our soules hunger, then it can satisfie our bodies to feede vpon the wind. And therefore as his follie were ridiculous, who being an hungred should seeke to satisfie his appetite by gaping after the wind; and finding that a lesser gale would not suf∣fice, should runne to the wind-mill hill to receiue a greater: so no lesse foolish are those worldly men, who finding their hearts emptie, and tormented with the hunger of greedie concupiscence, doe thinke to stay their appetite by feeding

vpon this wind of worldly vanities; and failing of their expe∣ctation in a lesser quantitie, thinke to attain vnto their hope, when they haue heaped vp to themselues a greater; for the defect is not in the matter, but in the nature and qualitie of the nourishment, there being no similitude or proportion betweene a spirituall soule, and corporall substances. They doe indeede for the present seeme to satisfie and asswage the hunger, but afterwards it is enraged with greater greedi∣nesse: euen as cold drinke doth giue some present cooling and refreshing to him who is in a fit of a burning feuer, but soon after the heat returning with greater violence bringeth with it more intollerable thirst. And as the fire at the first ca∣sting on of wood or oyle, hath for the instant the heat therof somewhat abated, but presently after hauing caught hold of the matter, it waxeth much more hote then it was before: so worldly men pursuing these earthly vanities, after they haue attained vnto their hopes, haue for the instant some content∣ment; but within a while the rage of their concupiscence reuiueth and encreaseth, tormenting their soules with more vnquenchable thirstinesse then that which they felt before they tasted them. If therefore we would haue such sufficien∣cie of these worldly things as may bring contentment, wee must attaine vnto it by moderating our affections, rather then by multiplying these vanities; if wee would haue this aguish thirst slaked and abated, it must not bee by larger drinking of these vnsatisfying drinkes, which will but en∣crease our appetite; but by purging away the fretting choler of worldly concupiscence, which is the true cause of our vn∣satiablenesse: and if wee would haue this deuouring fire of our greedie desires quenched, let vs not foolishly heape vp∣on it more of that matter whereby it is nourished; but ra∣ther* 1.698 cast on it the water of carelesse contempt, whereby this flaming heate will bee soone extinguished. For much more easily shall we find contentment, and haue our soules satis∣fied, by diminishing our desires, and cutting off our greedy concupiscence, then by nourishing them with outward sup∣plies, seeing they are not naturall affections, for then they would delight in necessaries and not in superfluities, but

monstrous births, aberrations, and corruptions of nature, which were better strangled then nourished, insatiable dis∣eases and dropsies of the soule, which torment with fulnesse, and are soonest cured by longest abstinence.

But this insufficiencie in worldly vanities to satisfie the* 1.699 mind and giue contentment, will more cleerely appeare, if we would make vse of our owne experience, and set them be∣fore vs as examples who haue most abounded with them. For how many doe we daily see aduanced to the highest ho∣nors, abounding with riches, and wallowing themselues in al worldly delights, who are as vnsatisfied and farre from con∣tentment, as those who most want them? How many shall we obserue consuming their daies in melancholick passions, and humorous discontent, whom the world hath enriched with his best meanes to make them happie? how many are there who are heauie, sorrowfull, and euer complaining; who if they were asked cannot tell what they want, as though they were pressed downe with the waight of their own felicity, and thought themselues vnhappie, because they haue drunke so deepely of the worlds happinesse? And this commeth to passe because this sun-shine of worldly prospe∣rity doth mollifie and effeminate the mind, making it foo∣lishly wanton, and through wantonnes wayward & peeuish; and through this froward waiwardnes, hardly pleased with all the worlds best fauours, and discontented when the least occurrent crosseth their will, or but the least appearance of euill looketh towards them. Herein like vnto foolish chil∣dren, who being brought vp vnder seuerer discipline, & con∣tinually restrained of their will, doe patiently endure it, though they are denied necessaries, and are much affected and ouerioyed when they haue a little liberty, or some small fauour vouchsafed them from their gouernours; whereas if they be cockered by their parents, and haue in all things their wils and vaine humours satisfied, they grow in a while so wanton, and through wantonnesse so wayward, that no∣thing will please them, or keepe them from crying and com∣plaining; but are much more froward in their fulnesse, and discontented in the fruition of all that they can desire;

then the other in their greatest wants, and when their willes and appetites are most crossed.

And thus haue I generally shewed the insufficiencie of* 1.700 worldly vanities, for the bringing of contentment to those that haue them. Let vs now take a more speciall view of it in honors, riches, and bewitching pleasures. And first for honor, how should it satisfie and giue contentment, seeing it is but a name, title, or conceited shadow, which hath it subsistence in the vngrounded opinions and vaine breath of the vncon∣stant multitude, and like a smoake is carried about with the winde of mens mouthes? And therefore those that rest vpon it for the sufficing of their ambitious and hungrie appetites, haue that slender pittance of the false Pastors, through Gods* 1.701 iust iudgement allotted vnto them, in stead of meate feeding vpon the aire; and with Ephraim they gape after the winde* 1.702 which puffeth them vp with vaine-glorious pride, but affor∣deth vnto them no substantiall nourishment: and therefore vnto such the saying of the Prophet Haggai may fitly be ap∣plied, ye haue eaten and are not satisfied. In which respect this* 1.703 breath of honor is not vnfitly compared to the smell and o∣dour of the kitchin, which doth not nourish, or so much sa∣tisfie with the sent, as it doth sharpen the appetite by the sight. By reason whereof ambitious men are insatiable in de∣siring honors (because they are vaine and do not satisfie) and being not filled with that which they affect, they can put no end vnto their appetite; still they are climing the ladder of preferment, and aspire to seate themselues in the throne of highest honor; but neuer do they find contentment in the things they so much desire; for either they catch a fall whilest their hast in climing exceedeth their prouidence and heed; or being come to their desired height, they are not so much satisfied with this superlatiue and transcendent glorie, as dis∣contented and displeased, because there is no higher place vnto which their ambition may aspire. It may be when they first gaue way to these proud desires, they propounded vnto themselues some low or meane pitch, which if they could at∣taine vnto, their deceitfull heart promised them to rest con∣tented; but as the rich glutton craued but a drop of water to

coole his tongue, when as a whole riuer would not haue quenched his tormenting heate: so at first they desire but small preferment, and as it were to set vp but one foot vpon this ladder, but finding herein little ease, they aspire higher and higher; till at last they haue ascended so high, that they hold it vnsafe to turne themselues, or stand still vpon this tottering ladder, and thinke there is no securitie till they be come to the top, and haue seated themselues in the royall throne. Manifold examples hereof we haue in the booke of God, and in the histories of all ages. It was not sufficient for Corah and his companions, to haue chiefe places in the con∣gregation, so long as Moses and Aaron were aboue them. Abimelech could not indure to gouerne with his brethren, but he must be sole Monarch, though to accomplish his de∣sire, he must commit them all to the slaughter. It was nothing to Absalon to be the Kings sonne, in possibilitie after his fa∣thers decease to weld the Scepter, vnlesse presently he may clime vp into the throne, though he could no otherwise ascend, vnlesse he would make his deare fathers dead bodie his first step. Among the Heathens it is said of Cesar, that he could indure no superiour, and of Pompey, that he could not abide an equall; and of great Alexander it is recorded, that the world could not satisfie his ambition, and therefore his great Soueraignty and Monarchy could not bring vnto him so much ioy and contentment, as to restraine teares, because there were no more worlds to conquer, or as some haue it, because hearing there were many, he had not yet conquered one. And of the most of the great Emperours we see it mani∣fest, that earthly glorie could not satisfie them, vnlesse they also attained vnto diuine honors, and were reputed among the gods. Neither is it any maruell if these men could not get out of this intricate and endlesse laberynth of pride, hauing no better guide then blind nature to leade them; seeing the Apostles, who had heard so many holy and powerfull ser∣mons of humilitie, preached by our Sauiour Christ, and con∣firmed vnto them by his gratious example, were yet not∣withstanding so ambitiously affected, that they thought it not preferment enough to haue chiefe places in his glorious

kingdome, but contended which among them should haue* 1.704 prioritie and chiefe preeminence: whereas the most meane aduancement in that heauenly happines, is a much more glo∣rious preferment, then to be a perpetuall Monarch of the whole world. By all which it appeareth, that after we haue once drunke of this poison of ambition, our inward burning heate maketh our thirst so vnquenchable, that we shall soo∣ner burst then rest satisfied. And therefore the Prophet fitly compareth this thirsting after worldly honors, to the thirst of drunkards; for as their first cups serue to quench their thirst and satisfie nature, but those which follow, inwardly inflaming them, do renue and increase their appetite, till at last it grow insatiable: so whereas these men might haue rested satisfied and contented, when their honors and prefer∣ments were moderat, now hauing by addition of more mat∣ter inflamed their hearts with the fire of ambition, nothing will suffice, but their desires (as the same Prophet speaketh) being inlarged like the gulfe of hel, and the vnsatiable iawes of death, can no more be satisfied then either of them; nei∣ther doe they euer thinke whence they ascended, but onely whither they are purposed to clime; nor euer marke how many they haue outrunne in this race of honor, but only ob∣serue how many are still before them.

So likewise there is no satietie or content in riches, if once* 1.705 men begin to set their hearts vpon them, for though the co∣uetous man hath in euery ones iudgement far too much, yet in his owne he hath not enough, though in others conceit he seemeth to abound, yet to himselfe he seemeth to want: well may he fill his chests, but not his mind; and sooner may he by oppression make thousands poore, then make his own mind rich with content; for couetousnesse may bring riches, but not rest, and emptie others, but not fill it selfe, like Pha∣raohs leane kine which deuoured the fat ones, and yet them∣selues were in neuer the better liking: yea though it were possible for couetous men to emptie the Westerne parts of gold and siluer, and the East of pearles, yet all this would not replenish their hearts emptinesse: neither can riches euer bring content to the mind, vnlesse it bring it first to them; but

the more mans dropsie hart drinketh of this golden streame, the more it is inflamed with vnsatiable thirst. So Salomon tel∣leth vs that there is no end of couetousnes: for (as he saith) he who is infected therewith, coueteth euermore greedily; so* 1.706 elsewhere, he that loueth siluer shall not be satisfied with siluer, and he that loueth riches shall be without the fruit thereof. An example hereof we haue in Achab, who was not satisfied* 1.707 with y^e riches of a kingdome, but greedily coueteth Naboths vineyard, taking no ioy in all that he had, because his poore neighbour had that which pleased him: and in the rich man in the Gospell, who had filled all his barnes, but not his hart, and therefore he resolueth to inlarge them, that they might be somewhat proportionable to his mind; a thing foolish, because impossible; for though they had been neuer so large and full, yet the capacitie of the heart being farre greater, he would still haue found it emptie and vnsatisfied.

It is true indeed, that these worldly riches promise con∣tentment,* 1.708 and the heart of the couetous man deceiuing him, maketh him beleeue, that when he hath filled such a bag, and raised his state to such a proportion, when he is become ma∣ster of such an house, and hath purchased such lands or lord∣ships, it will then rest satisfied and contented; whereas ha∣uing attained vnto his desires, his greedie appetite groweth faster vpon him then his wealth; and all that he addeth to his estate is but fuell to encrease the flame and furie of his concu∣piscence; for when he hath what he would, he hath not that* 1.709 he now willeth; but the obtaining of one wish is the begin∣ning of another, and when he hath heaped all he can toge∣ther, it putteth not an end to his concupiscence, but only ser∣ueth as a degree or step, whereby it may ascend higher. And this commeth to passe partly because riches are vaine, and therefore fill not; partly because they are not the naturall food of the soule, and therefore cannot satisfie it; and partly in that the desire and apperite of mans heart, hauing passed the naturall bounds of necessitie and vse, becomm••••h so vn∣satiable that nothing may suffice it: for that which is abun∣dant vnto nature, is too little for luxuriousnesse and greedie auarice. And from this vnsatiable desire of still hauing more

couetousnesse with the Grecians hath it name; for it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it is the nature of couetousnesse, to make men when they haue that they desired, still to desire more; and when they haue that also, yet to remaine still vnsatisfied. And though they haue more then they can tell how to vse, yet their care and labour in hunting after more is no whit a∣bated; like vnto an hungrie stomacke whose appetite excee∣ding the facultie of concoction, doth desire more then it can digest. In which respect the couetous man is fitly compared to the sea-cormorants, which deuoure all they can come by; and yet remain vnsatisfied; sauing that their vnsatiablenes* 1.710 tendeth to the profit of mankind, wheras the greedines of co∣uetous misers, is to humane society hurtfull and pernicious: or else to the greedie dog, who hauing one bit after another* 1.711 cast vnto him by his master, swalloweth them downe, and as though he had none giuē him, stil looketh in his masters face for more: wherin to say truth they are much worse; for wher∣as the dog casteth his eyes vpon his benefactour, they neuer looke vp towards the author of their good, but like the vn∣thankful hog their eies & hart are inclined towards the earth, and neuer by thanksgiuing vnto God acknowledge him the fountaine of these benefits: or as themselues doe compare themselues, they are like vnto the graue, swallowing downe all whole, like those that goe downe into the pit: or as Salomon com∣pareth* 1.712 them, they are like vnto hell, which is neuer satisfied. And to this (as one saith) the Gentiles alluded, calling Pluto* 1.713 the prince of hell, and the couetous rich man by the same name, not onely to note that they are subiects of that king∣dome; but also that the couetous man is an vnsatiable gulph of riches, who the more he swalloweth and deuoureth, the more he burneth in concupiscence. In vaine therefore doe couetous men toile themselues, whilest they seeke to satisfie their hungrie appetite by multiplying their wealth; for as the Iuie groweth with the Oke, so doth couetousnesse with riches; and as their wealth increaseth, so likewise doe their desires that haue it. Wherein couetousnesse resembleth a ri∣uer which hath but a small beginning, and a weake course at the head and fountaine from which it first springeth; but re∣ceiuing

by the way many brooks which fall into his stream, groweth strong and vnresistable; for so when a man first let∣teth couetousnesse into his heart, it is but weake and easilie checked, but when wealth and riches come vpon him, the streame of his concupiscence groweth so violent, that neither reason, nor religion can withstand it.

By which it plainely appeareth, that the more couetous* 1.714 men abound with wealth, the more their pouerty is encrea∣sed; for seeing the mind is the true measure of riches, and he onely is to be accounted rich who hath such sufficiencie and plentie as doth giue contentment; and seeing, as I haue she∣wed, those who set their hearts vpon riches, haue by their increase their appetite also increased, and the more they a∣bound in wealth, the lesse are their minds filled and sufficed; therefore it must needs follow, that as they increase in ex∣ternall riches, so also their internall pouerty is encreased. For the more they haue, the more they desire; the more they desire, the greater is their want, and the more they want, the poorer they are; and consequently the more they haue, the more their pouerty is increased. What they haue not, that they desire; what they desire, of that (at least in their owne iudgement) they stand in need; how great therefore is the want of these rich beggers, which need all the wealth* 1.715 that is in the world, sauing that small pittance which they hold in their owne possession? So that (as one saith) this vice of couetousnesse hath in it such contrarieties, that it is like vnto a riddle; seeing hee that hath most, hath also the greatest want; for as they increase in wealth, they increase in their wishes and desires, and great desires argue great wants. For example, whilest a man is poore he wisheth onely for hundreds, promising vnto himselfe contentment if he could obtaine his desires; hauing attained hundreds, he now wisheth for thousands, and comming to thousands hee affecteth millions, and thinketh it now a kind of pouerty to haue his riches and treasures numerable. So that hee now skorneth his old desires, and contemneth hundreds if they be offered vnto him as a prey; not for that hee is satisfied and needeth no more, but because with his wealth his wishes,

and with his wishes his wants are increased; and therefore he despiseth these small cups, because he thirsteth after great riuers, and no lesse then whole streames of riches can so much* 1.716 as promise him contentment. Now if it bee the onely true riches, not to haue much, but to stand in need of nothing, and to abound in all things which a man desireth; then how great is their pouerty, who being vnsatisfied, want so much? how farre are they from true riches which are so straitned in their minds, and haue their hearts like a bottomlesse gulfe full of nothing but want and penurie?

In which respect the condition of couetous rich men is* 1.717 much more miserable then theirs who are of the poorer sort, seeing their wants being measured according to their de∣sires, are much greater; for these neede but little, because they desire not much; whereas they stand in need of abun∣dance, because it is no little will giue them contentment. Now as his estate is very miserable who is tormented with an insatiable thirst, though he haue his cellers full of drinke; and he much better in his condition, who as hee hath little store, so also he hath little thirst; so much more miserable is he whose mind is insatiable, through this dropsie of coue∣tousnesse, though he haue abundance; then such an one as hauing little, is notwithstanding contented with that hee hath. Take for example Achab and Naboth, the one hauing a kingdome, the other some small possessions. But yet hee who had abundance, and the reuenues of a kingdome, is not satisfied with all he possesseth, but greedily coueteth the poore mans vineyard; on the other side Naboth hath but lit∣tle, yet that little so contenteth him, that hee desireth none of the kings abundance. Now which of these was truely rich, he that seemed to want, because his poore neighbour had a vineyard which he thought worth his desiring; or the other that is satisfied with his owne possessions? whether of the two was poorer, he who wanted no more then hee enioyed,* 1.718 but rested content with his owne; or hee who greedily co∣ueted that which belonged to another? Surely this man was much more poore in his affection, then the other in his estate and possession. Whereby it appeareth that the insatiable rich

man, is much worse then those that are of poore estate; yea surely herin the very beasts are to be preferred before him; for they whē hunger inciteth thē hunt after their prey, but when their stomacke is sufficiently filled, their appetite also resteth satisfied, desiring no more till againe hunger prouoketh them. But (as wee say) the couetous mans eye is farre worse then his bellie; for when hee hath enough and too much in his possession hee greedily hunteth after more, and is neuer satisfied so long as he seeth any thing which is to be desired. To this purpose one of the ancients speaketh fitly. Couetous∣nesse (saith he) the more it taketh from others and raketh* 1.719 together, the more poore it is in it owne opinion; it enuieth all men, and is vile to it selfe; it is poore, in abundance of riches; and needie in affection, when it is rich in possession. It hath no meane in raking, because it hath no measure of desiring. It so inflameth the mind, and feedeth his soule with his fire, that it seemeth onely in this to differ from lust, that this lusteth after beautifull persons, and that the heauie earth. It troubleth the elements, ploweth vp the sea, diggeth the earth, and with varietie of wishes wearieth the heauens, be∣ing thankfull neither for faire weather nor for foule; it repi∣ningly extenuateth the yeerely profits, and findeth fault with the fruits of the earth.

Seeing therefore couetousnesse is vnsatiable, let vs not* 1.720 seeke for sufficiencie and contentment in earthly abundance, imagining that the more wee encrease in riches, the sooner we shall rest satisfied: for when our desires exceed measure, wee cannot attaine vnto contentment by adding to our wealth, but by detracting from our concupiscence; not by increasing our riches, and filling our chests with siluer and gold, but by diminishing our greedy appetite, and emptying our hearts of vnsatiable couetousnesse. For as well may a man fill a sieue with water, or a bottomles purse with money, as a couetous heart with sufficiencie of riches. And therefore as his follie were rediculous, who should endeauour to fill a leaking or bottomlesse vessell in a ditch or pond, and not be∣ing able to doe it, should carrie it to a full riuer, or the maine sea, because the reason why it cannot bee filled, is not in the

quantitie of the water, but in the quality of the vessell, for if he would stop the leakes, he might as easily fill in a standing poole, as in the great ocean: so the follie of couetous world∣lings is no lesse absurd, who when they cannot satisfie their greedie hearts with competent store of riches, couet after more, thinking to giue them contentment when they can* 1.721 wallow in the abundance of their wealth: but all in vaine; for the fault is not in the too little quantity of their riches, but in the vnsatiable greedinesse of their mindes, which can neuer be satisfied. And therefore they should not seeke con∣tentment by filling their emptie harts in an ocean of wealth, but rather by stopping those leakes which are made by co∣uetousnesse, and so would small store of wealth better satisfie them, then the great reuenues of a rich kingdome. For hee is not contented who hath enough, but he hath enough who is contented, seeing when he cannot fit his state to his mind, he fitteth his mind to his estate, & so is satisfied with a little, because he desireth not much. Now as he is truely rich which hath as much as he wanteth or desireth; so he onely is to bee esteemed poore, which wanteth that which he hath not; for if not hauing wealth he neither wanteth nor desireth it, hee is rich in his mind, though he be poore in possessions: neither is he to be esteemed poore, whose mind agreeth with his state, but he who though he haue abundance is not satisfied: seeing pouertie consisteth rather in the penurie of the mind, then in the absence of riches, and not in hauing little, but in not hauing that which is enough.

Another reason why the heart is not satisfied with these worldly things, is, because they who are possessed of them, cannot find in their hearts to vse them; and though they haue abundance of earthly treasures, yet are they so charmed with these idols, vpon which they haue set their hearts, that they dare not touch them, or any way conuert them to their be∣nefit: resembling herein the Indian Ants, which (as it is said* 1.722 of them) taking great paines in gathering gold, do neuer vse it, but only hide it, so that others can haue no benefit by it: or him who being spent with sicknesse, hath his table furnished with all manner of dainties, but wanteth a stomacke to feed

vpon them: wherein greedie auarice hath one folly pecu∣liar vnto it selfe, aboue all other kinds of concupiscence. For whereas other vicious affections moue men to long after their obiects for fruition, as the glutton after daintie meats, that he may feed vpon them: the drunkard after pleasant wines, that he may drinke them; the ambitious man after preferments, that he may enioy them; neither doth loue in a∣ny other thing make a man abstaine from the vse & fruition of the thing loued; only couetousnes maketh a man fall into this folly, letting his money lie by him without vse of it (vn∣lesse it be such a vse as whereby it selfe is increased) and ab∣staineth to feed on these daintie meats, which aboue all other his soule loueth, because he hath an ouer great appetite vnto them; as if a man would not therefore put on his clothes, be∣cause he is cold; or drinke, because he is athirst: whereof it commeth to passe that he hath no more contentment by his wealth, nor vse of any thing which he possesseth for the sa∣tisfying of his greedie appetite, then a thirstie man hath of the drinke, which still remaineth vndrawne in the vessell, for the quenching of his thirst.

Now howsoeuer such men may haue all manner of abun∣dance,* 1.723 yet it cannot at all satisfie them, and therefore though they haue full bagges and rich chests, yet seeing they haue emptie soules and poore hearts, they are falsly tearmed rich; for as the Prophet speaketh, Aniggard shall no more be called liberall, nor the churle rich; seeing true riches consisteth not in the possession of much, vnlesse also fruition be ioyned with it, which being wanting, their leather bags, and iron∣barred chests might be said to be rich, as well as they, if only custodie could intitle to the name of rich: neither can these earthly treasures, gold, siluer, and such like, be truely called riches; for (as one saith) we vniustly call them riches, which* 1.724 do not take away pouertie: but euery one that doteth on these things, is by so much increased in the pouertie of con∣cupiscence, by how much these treasures which he so much affecteth are increased: and how can they be truly called ri∣ches, whose increase increaseth their pouertie that possesse them? And the more they abound, the more heate of con∣cupiscence

they bring to their louers, and the lesse satietie? Howsoeuer therefore these misers abound with store of true gold and siluer, yet they are but false riches; seeing they on∣ly stretch and inlarge the iawes of greedie auarice, but do not fill or satisfie them, and rather inflame then quench the heate of couetousnes. Well therefore was the speech of the Hea∣then man fitted to the rich miser: All (saith he) account thee rich, but I affirme that thou art very poore, because not the possession, but the vse iustly intitleth riches. If thou art parta∣ker* 1.725 of thy wealth, it doth by the vse become thine owne; but if thou reserue thy riches for thine heires, presently from that time they are made other mens. To which purpose another saith, Thou hast indeed the riches of a rich man, but the mind of a begger; thou art rich to thine heires, and poore to thy selfe.

Yea in truth these rich misers are of all others most mise∣rablie* 1.726 poore; for whereas all other men want many things, these want all; seeing they want as well that they haue, as that they haue not: for whatsoeuer others haue they want, because they haue it not in possession, and they want also that which themselues possesse, because they haue it not in vse. In which respect they are worse then any begger; for wheras but some things are wanting to these, all, both which they haue, and haue not, is wanting vnto them: neither is there in truth any pouertie alike wretched to this wilfull pe∣nurie of rich misers, for they thirst in the middest of the wa∣ters, and haue emptie bellies, when their garners and store∣houses are full of corne: they are cold and haue not the heart to prouide them garments, or hauing them to weare them: they are hungry, and yet dare not for feare of impairing their estate, feed vpon that food which is good and wholesome; so that they wilfully take vpon them that punishment which* 1.727 the poore suffer through necessitie: for these fast when they want meate, they when they haue it; the poore haue not money to vse, the miser hath it, but will neither vse it him∣selfe, nor suffer others; they dig gold out of the veines of the earth, and hide it therein againe; and if but an egge be set before them, they complaine of losse, because a chicken is kil∣led.

In which respect the miser may not vnfitly be compared to the minerall out of which these rich metals are digged; for that keepeth gold as well as he; that hauing gold hideth it in the secret veines of the earth, and hath no further vse of it, and so doth he: but herein they differ, that wheras the mines freely communicate their wealth to those that seeke and la∣bour for it, the couetous man so hideth and gardeth it, that neither himselfe nor others can receiue any profit by it.

Where in what do they else shew, but that of all men they* 1.728 are most miserable, foolish, and void of goodnes? For what greater miserie can there be, then to sit vp in water to the chin, and yet die of thirst? To haue all good things in pos∣session, and nothing in fruition and vse? To sell their good wine vnto other men, and themselues to drinke sowre vine∣ger, lees and dregs? To go with an emptie belly, that they* 1.729 may the sooner fill their chests; not that themselues may en∣ioy that which they haue gathered, but that they may leaue it to their heires, who will wastefully spend that which they haue wickedly gotten; and consume vpon superfluities, that which they haue spared from necessaries, and as it were haue borrowed from their owne bellies. Wherein what are they, but like such miserable cooks, who dressing all curious dain∣ties for other men, whereon they will riot and surfet; and yet themselues being pinched with hunger, either cannot or dare not so much as licke their owne fingers? For though these misers be hungrie, yet they haue no power to take a good meales meat of their owne allowance; only (as one ob∣serueth)* 1.730 they haue good stomackes at another mans table, when as greedily they stretch out with ouermuch fulnesse, their straitned and emptie bowels, that it may serue for a double meale, and ease them of so much charge; though hereby they are distempered with crudities, and the day fol∣lowing, beare the punishment of the former daies miserable gluttonie. Againe, what can be more miserable, then for a man to toile and labour his whole life, and to haue no power to enioy any fruit of his labors? to beare like an asse a golden burthen all the day, and without any further vse of it, at night to haue it taken away, reseruing nothing to himselfe but a

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galled conscience? to haue goods, and no good by them? to keepe that money which they haue gotten by painfull labor, with toiling care locking it vp, as if it were a strangers, and (as if it were theft) not daring to touch it, for the benefit of themselues, their children, or friends: as though they had no other end of keeping it, but that others might haue no bene∣fit by it: and yet wretches that they are, they call these pos∣sessions their goods, and by sole vertue of this iaylorship, they lay claime to the title of goodnes, as though they deser∣ued to be called good men, because they haue goods in pos∣session, notwithstanding that they do not at all vse them, for the good either of themselues, or any others: but much more right haue they vnto that title of misers, which is iustly allot∣ted vnto them, seeing of all other men they are the most mi∣serable. And as they do by their wretched courses bewray their miserie, so also their extreame folly; for whereas wise men propound vnto themselues some end of their labours, which is better then the paines it selfe; they either haue no end at all of all their toile, or at least such as is sottish and ri∣diculous; for the end of their gathering riches is to gather them, and therefore gathering for no end but for it selfe, they can make no end of gathering. As though the sole end of their comming into the world were like harbingers and purueiours to prouide lodgings and good fare for others, and so to depart without tasting of it: or to play the bailiffes, who haue nothing to doe, but onely to gather the rents of large reuenues, that others may haue them to spend and en∣ioy. And this foolish vanity the wise man in his time obser∣ued. There is one alone (saith he) and there is not a second, which* 1.731 hath neither sonne nor brother, yet is there no end of all his tra∣uel, neither can his eye be satisfied with ri••hes. Neither doth hee thinke; for whom doe I trauell, and defraud my soule of pleasure? This also is vanity, and this is an euill trauell. Or if they haue any ends of their care and labour, they are foolish and ab∣surd; for either out of a distrustfull care of Gods prouidence they trust to their owne, scraping abundance together, lest in time to come they might be brought to want and miserie; or else because at their death they would be accounted great

rich men who haue left behind them such large possessions. Now what can bee more foolish and ridiculous, then to liue in want for feare of want? to be presently poore, vpon a bare doubt of pouerty for the time to come? as though a man should hang himselfe for feare of death; or goe naked for feare of wanting clothes? The which follie is more absurd, in that many being inured to these miserly courses in their meane estates, doe hold on and continue in them, when as* 1.732 their wealth is encreased to such abundance, that they could not if they should liue to old age, see any end of it, though in a large proportion they should spend vpon the stocke. Neither is their other end lesse foolish of leauing a great e∣state behind them. For what can be more absurd for a man to liue poore, to die rich; to take nothing himselfe, that he may leaue all to his heires? and to affect hereby a name, when as being remembred onely for his follie and miserie, he doth by continuing his fame, continue his infamie and reproch?

Finally, as these misers are wretched and full of follie; so are they emptie of al goodnesse, seeing they are neither good to others, nor to themselues; others haue no good by them, seeing they are ready rather to scrape from them by oppressi∣on and deceit, then to communicate to their necessities. For whereas they vsually alledge, that they therefore gather, that they may prouide for their posterity, or y^t they may do good deeds at their death; it is manifestly false, both because those that haue no children, or neere friends, are as wretchedly co∣uetous as they who haue most; and also because if they ga∣thered riches to communicate them to the good of others, they would (seeing charity beginneth at home) impart them to their owne vse and benefit: if it were simplie their desire by their wealth to doe good after their death, they would also bee ready in some measure to imploy it to these vses in their time of life: if loue of their posterity made them so greedilie to heape vp riches, this loue would moue them to impart some share vnto them, when as they might still keepe it in their owne possession. But experience teacheth vs, that these rich misers pinch euen their dearest children of that necessarie allowance which belongeth to their backes

and bellies; and which is worst of all, will not affoord vnto them good education, because it requireth cost: whereby it manifestly appeareth that the loue of nothing but of their money, and that for it owne sake, without respect of further vse, is the true cause of all their greedie scraping. And to say truth, how can he be good to others who is naught to him∣selfe? how can he be anothers friend, who is his owne ene∣mie? But the couetous miser (as euen the heathen man could* 1.733 discerne with the eye of nature) though hee bee good to none, yet hee is worst of all to himselfe; for hee robbeth his owne soule of necessaries, that hee may leaue behind him super fluities; and like an vnnaturall theefe, hee de∣fraudeth himselfe of those rich blessings which God in his bountie hath imparted vnto him. He fareth hardly, and go∣eth basely, and in all respects maketh vnto himselfe a more short allowance, for all his great care and labour, then any master (vnlesse he were as wretched as he) would afford vn∣to him. In which respect one concludeth that the miser is not onely a theefe, but also a selfe-murtherer, seeing hee will not allow vnto himselfe necessaries to preserue life. What (saith* 1.734 he) is a couetous man? a murtherer of himselfe. What is co∣uetousnesse? a liuing poore for feare of pouerty. Wherein the miser doth onely this worke of iustice in all his cariage, that he doth not cast away his wealth vpon his vnworthie selfe, but reserueth it safe and vntouched, for those who bet∣ter deserue to enioy and spend it. Rightly therefore is this miserablenesse called a wormewood sinne, which bringeth his punishment in the very committing, sauing that it is nei∣ther sweete nor wholesome, but a delightfull vexation, a rich beggerie, a superfluous penurie and affected want, which turneth. Gods blessings into cursings; his gifts into clogs, and maketh all his benefits heauie burthens. And this commeth to passe by the iust iudgement of God punishing their immoderate loue of these earthly things; that though they should haue abundance in possession, yet they should haue nothing in fruition, much in keeping and nothing in vse, because hee so straiteneth their hearts and restraineth their liberty, that like the prince in the booke of the Kings

they onely behold this great plenty with their eyes, but haue not the power to taste of it. And this iudgement the wise man obserueth. There is an euill (saith he) which I saw vn∣der* 1.735 the sunne, and it is much among men. A man to whom God hath giuen ri••hes, and pleasures and honour, and he wanteth no∣thing for his soule of all that it desireth; but God giueth him not power to eate thereof, but a strange man shall eate it vp: this is vanity, and an euill sicknesse, yea (as he saith in the verse follo∣wing) much worse then vntimely birth.

And thus haue I shewed that there is no contentment in* 1.736 worldly riches, both because they are vaine and cannot sa∣tisfie; and also because our hearts are vnsatiable, and our a∣uarice so strong and tyrannous that wee neither can nor will be satisfied by them. Now in the last place we are to examine pleasures, to see whether we can in them find any satietie or contentment: where vpon triall wee shall find, that they are as vaine and insufficient for his purpose as either of the other. For like sweete drinkes, they serue not to abate and quench, but to encrease the voluptuous mans thirst; making him af∣ter the enioying of one pleasure, to hunger after another; and after he hath enioyed thousands, to be as farre from con∣tentment, as when first he began to couet them; because be∣ing vaine they vanish in the fruition, and slip away whilest they are betweene our hands; like a shadow, leauing no∣thing behind them but an emptie mind and hungrie desire after new varietie. Yea rather the more wee enioy them, the further wee are from contentation; seeing euery delight is vnto vs as a taste of sweetnesse, which doth not satisfie but sharpen our licorous appetites: and howsoeuer like the wa∣ter in the smiths forge, they seeme for the present to quench and allay our heate, yet soone after, the flame of our concu∣piscence increaseth, and burneth much more hotly. So that howsoeuer before wee tasted of these bewitching delights, we were masters of our owne affections, and could moderate our desires: yet after wee haue beene allured to enter into pleasures maze, we find not our comming out so easie as our going in; and when we haue been inticed to drinke of these golden, but yet intoxicating cups, wee are presently made

drunke with delight; and drunkennesse increasing thirst, maketh vs in the end to grow insatiable. And this emptines and insatiety doth make vs often both to change, and also to reiterate the same pleasures; that they which cannot at once satisfie, may by our continuall feeding on them, at least keep vs from famishing. For example, what doth dainty meates bring with them, but a vaine delight, which presently va∣nisheth, either by renued hunger, which againe desireth them, or through their surcharging the stomacke, vpon which follow crude humors and ill digestion, which causeth vs to loath them? So, how vaine is the pleasure of the most delicate drinks, which delight no longer then they are swal∣lowing downe, and do not fully satisfie, but only for the pre∣sent allay our thirsty appetite? The like may be said of odori∣ferous smels, which delight then only whilest they are at the nose; of pleasing sights, which no longer please then they are in the eye; of sweet musicke, which vanisheth and lea∣ueth nothing behind, when the consort ceaseth; of merrie company, and pleasing sports and pastimes, whose delight lasteth no longer, then their present fruition; and in a word, of all other pleasures that the world affordeth, which filling vs full of nothing, but vaine emptines, do make vs like the thirsty grounds to open the mouth, gaping after the pleasing showers of new delights. And of this Salomon himselfe had* 1.737 experience, who though he surfetted of pleasure, yet he was not filled, and when he had suffered his heart to glut it selfe with variety of delights, yet he remained altogether vnsatis∣fied, only in the end by much vse he came to loathing satie∣tie, and was vexed in his mind, because he had spent so much good time in the fruition of these base vanities.

CHAP. XVIII.

Of the miserable effects which accompanie the insufficiencie of worldly things, as discontent in all estates, loathing satietie, and an endlesse desire of changing.

ANd thus haue I shewed that these worldly* 1.738 things do not satisfy those which are most possessed of them; from which insufficien∣cie proceed diuers effects, which bring much trouble and disquietnes to the life of man. The first is, that because no man is satisfied with the things he possesseth, therfore none are con∣tented with their owne state and condition, but seeing only their owne wants, and not other mens, and by a foolish and selfe-deceiuing sophistrie, comparing themselues with o∣thers, not in those things wherin they match or exceed them, but setting the beautie of other mens state, against the ble∣mishes of their owne, their commodities against their owne discommodities, and matching their fulnes, with that where∣in they are most wanting and defectiue; at last they grow to this conclusion, that no man is so miserable as they; the which in truth is not so, or therefore only so, because they thinke so: whereas if in comparing themselues with others, they would obserue due proportion, fitting their owne bene∣fits, with the benefits of others; their owne defects with their wants, and their discommodities and euils, with those which others sustaine; they would be comforted, either because, all things considered, their owne estate is better then other mens; or else because in their miseries they haue all the world to beare them companie. But this discontentednes, the vsuall companion of insatietie, will better appeare, if we descend to some particulars, and take a briefe view of the seuerall states and conditions of men. And first for men of honorable qualitie, because honor it selfe is vaine and doth not satisfie them, they are neuer contented with their owne estate, but finding in themselues an hungring emptines, and pinching

want, & not knowing that it is the disease of their mind, but rather imagining that it is some defect in their outward cō∣dition, they grow into dislike of it, and aspire to some higher preferment, thinking that height and happinesse, aduance∣ment and content will come together. Thus the man of meane qualitie thinketh his basenes an heauie burthen, and aspireth vnto the reputation of a gentleman, supposing that there is much more contentment in gentilitie then in yeo∣manrie: but when he hath attained vnto it, not finding in his new estate, that for which he looked, he resteth not heere, but goeth on in his endlesse iorney of ambition, and affecteth nobilitie; and being enobled he is neuer the neerer vnto con∣tent, because he doth not looke vnto those whom he hath outgone, but vnto those who are yet aboue him; and there∣fore is not so much contented because he excelleth the most, as he is tormented to see any preferred before him; and this maketh him not to stay heere, but now he affecteth Soue∣raigntie, imagining it a goodly thing to rule, and that there is great contentment in this supreme authoritie, vnto which all stoope, it selfe stooping to none; but before the crowne be well setled to his head, he finds that it doth not giue his head-ach of ambition any ease, but only tormenteth him with the heauie waight, and therefore being not yet satisfied he affects Monarchies; and hauing no higher place vnto which he may clime on earth, he aspires vnto diuine honors, vsurping both the titles and worship which is peculiar vnto God. And thus do ambitious men tire themselues in seeking content where it is not to be found, and torment themselues when they find it not: and hauing placed their happinesse in honor, they aspire vnto one preferment after another, thin∣king when they misse of it, that it is only wanting in that degree vnto which they haue attained, and not in honor it selfe.

The like discontent is to be found among those who af∣fect* 1.739 riches; for being altogether vnsatisfied with their pre∣sent possessions, they grow into dislike of their estate, thin∣king others more happie, because they are more rich; and therefore hauing outstripped one richer then themselues,

they labour to ouertake another, and hauing also outrunne him, they propound vnto themselues a third; imagining that there is none in worse estate, whilest there is any better, none poorer, whilest there is any richer, and that they haue outgone none, so long as they see any go before them; as though other mens abundance were their want, and so much were detracted from their estate, as they see others do exceed them. And thus also those who place all their felicitie in worldly pleasures, are vtterly discontented with their state and condition, when they find that those they haue do not satisfie them, or see that others go beyond them in varietie of delights; taking no pleasure, but rather fretting and en∣uying, when they see their idoll more propitious to others then themselues, though they also haue in the same kind a large measure of fauour imparted vnto them. And thus the glutton abounding with good fare, thinketh that he feedeth but grosly, when he seeth more daintie cates at another mans table: thus the drunkard loatheth his best wines, when he meeteth with better in another mans cellar: thus he who de∣lighteth in musicke contemneth his owne consort, as though there were nothing in it but iarring discord, when he heareth more melodious harmonie. And in a word, thus all sorts of voluptuous men distaste their seuerall delights, when either being glutted with them, they find satietie without satisfy∣ing; or see that others haue any priuiledge and preeminence more then they, in respect of the qualitie or varietie of their pleasure.

Neither are only these worldly things, honors, riches, and* 1.740 pleasures, accompanied with discontent, but all other things in the world bring the same dislike to euery condition and estate: and to begin with the beginning of our life; we see that the child is wearie of his childhood, because he feareth the rod, and by seuerer discipline is restrained from his desi∣red delights; wishing that he were come to such an age as might exempt from these feares, and procure his liberty. Be∣ing come to youth he runneth himselfe out of breath, vnder the conduct of his vnbridled passions, till at last panting for wearines, he desireth that he were come to ripe age, when as

he might rest from these vaine courses, and settle himselfe in some profitable calling, vnto which when hee hath attained he is not content, but thinking old age honourable, desi∣reth that he might haue a share in that reuerence and respect which is due vnto it, in the meane time neuer thinking of the manifold infirmities, griefes and discontentments which it bringeth with it. Of which when hee tasteth, they are so burthensome vnto him, that hauing now no other age to change withall, he desireth to be vnburthened of them euen by death it selfe. The like discontent is to be obserued in all other states and conditions: hee that leadeth a single life is wearie of his solitarinesse, and thinketh there is no comfort equall to that sweet society of man and wife; being maried, he waxeth wearie of his yoke, either because hee hath made an ill and vnequall choice, or because hee is impatient of the cares and troubles incident to this estate, and now wisheth againe that he were at liberty. He that hath no children ta∣keth no pleasure in his possessions, because hee wanteth an heire to succeede him, and little playfellowes to beare him companie: he that hath children is not contented, either be∣cause* 1.741 they are vnrulie, or ouer burthensome, imagining that if he had lesse companie, he should haue better store, and liue in greater plentie; and yet if he bee taken at his word hee is ready to repent, and to thinke that there is no greater losse, then when by hauing his companie lessened, he saueth of his former charges. The seruant thinketh his life a bondage, and wisheth meanes of liberty that hee might liue at his owne command; and when he is come to be a master, he is discon∣tented much more, in gouerning and prouiding for his fa∣milie. The people dislike their subiection, and grieuously complaine of their heauie burthens, tributes, taxes, customes and imposts; supposing that all worldly contentment resteth in soueraignty; the prince is no lesse wearie of his toile in ru∣ling, of his troubles, dangers, and continuall care, hauing not onely himselfe and priuate familie to looke to, but the whole people and common-wealth which shrowdeth it selfe vnder the wings of his prouidence. He that leadeth a priuate life, though he liketh of his ease, yet he is discontented, because

hee wanteth respect, & is not crouched vnto by suters, hauing no authority either to helpe or hurt them: they who are ad∣uanced to publike place commend retirednesse, complai∣ning that they are so wholly taken vp with other mens busi∣nesses, that they are constrained to neglect their owne; and whilest they labour for forraine intelligence, become igno∣rant of that which is done in their owne familie. The poore labouring-man is not contented with his condition, seeing after he hath toiled all the day, & commeth wearie home, he there findeth but course fare and hard lodging; enuying the rich man his easie life, full tables, and downe-bedding. The rich also, though shame keepeth him from complaining, disliketh of his estate, wishing that he had lesse wealth so he had better health, and more labour so he had more strength; and could find in his heart to change fare with the poore man, so he might also change stomackes; and to lie as hard, if also he could sleepe so soundly, and take such quiet rest. The countrie man seeing the plentie and brauerie of citizens, groweth in dislike with his home-spun suit, and houshold▪ prouision, and wisheth rather that he lacked his farme, then that by staying him at home, he should bee thus debarred of citie preferments. The citizens thinke themselues ill seated by reason of bad aires, and dangerous sicknesses that raigne among them, and like better of the countrie mans life, as be∣ing more healthie then theirs; and of his estate, as being more certaine, and in lesse danger of ruine and alteration. And finally, in the citie the artificer is wearie of his great paines and small gettings, and wisheth that he could change estats with the merchants, who haue more pleasure and grea∣ter abundance. The merchant running many dangerous courses, by reason of boysterous tempests, spoyling pirats, and barbarous nations, thinketh them happie that sit quiet∣ly, though but poorely, by their owne fire; and if by any ca∣sualty their state bee impouerished, they wish that they had beene brought vp to some handie trade, and preferre a me∣chanicall art aboue a great stocke, and skill in merchandise, seeing that may bee lost, and so this grow vnprofitable; whereas the other neuer faileth, but as a lease for life, brin∣geth

in continuall maintenance. In a word, there is no man* 1.742 that is contented with his estate, but thinketh euery mans better then his owne, not because it is so, but because hee is neerer acquainted with the miseries of his owne condition, and so is better able to declame against them, then with those that are incident vnto men; euen as contrariwise they extoll in their iudgements any benefits inioyed by others farre a∣boue their owne, and are ready to admire with rauishing wonder that in anothers possession, which they would thinke scarce worth the owning, if it were in their owne custodie.

Now this commeth to passe, partly because wee are much* 1.743 more sensible in feeling our owne miseries, and partly be∣cause by experience we find the insufficiencie and vanity of those worldly things which our selues enioy, and are apt to thinke others benefits of a better quality; whereas in truth whatsoeuer is in the world is vaine and sufficeth not; and e∣uery condition hath good and euill, miseries and benefits, in such iust proportion tempered the one with the other, that if a man knew all, hee could hardly tell which to chuse: and in that this man is contented with his estate, and another is not; the true cause of this difference is not in the outward condition, but in the hart and mind. For al estates bring with them causes enow of discontentment, but one beareth them with wisedome and patience, and in thus bearing lesseneth them; whereas another by impatiencie aggrauateth his burthen, which in it selfe is not so heauie, and by strugling and striuing to shake it off, findeth no ease, but galleth his mind with griefe and sorrow. And as we see those who are of a strong constitution contentedly endure all weathers, wher∣as he who is weake and vnsound complaineth in winter of cold, and in the summer of heate: so those whose minds are healthie, constant, and strong in patience, are prepared for all estates and conditions; whereas hee who is infirme through impatiencie, and subiect to the ague fits of passion, with e∣quall discontent afflicteth himselfe with the cold winter of aduersitie▪ and the hotte summer of a prosperous estate, and both these come to passe, not because the one feeleth no

waight, but because he hath strength to beare it; or that the other hath an heauier burthen, but because by reason of his weakenesse, a light loade is sufficient to presse him downe. As therfore the foot fashioneth the shooe, and not the shooe* 1.744 the foot; for a crooked foote, maketh the shooe also croo∣ked; but contrariwise, a straight shooe will not make straight a clubbed and crooked foot: so the state is fashioned by the mind, and not the mind by the state; for if it be quiet and contented, then all outward things bring contentment to it; whereas if it be impatient, wayward and peeuish, euery fea∣ther seemeth an heauie burthen, all kind of occurrents vex and displease; and that which would bee anothers paradise* 1.745 and delight, is vnto them an hell and grieuous torment. And hereof it is that men are discontented and complaine, not for the same causes only, but also for those which are diuers, yea quite contrarie one to another: as for example, one complai∣neth of his poore and base estate, which maketh him negle∣cted and contemned of al; another that his honors & authori∣ty are too burthensome, & that he is sued vnto by too many: one is vexed because he hath too many children; another because he hath none at all: this man crieth out of his multi∣tude of businesse, and his neighbour is as much troubled, because he is not troubled; and liuing at too much ease, wan∣teth imployment. One is tormented with iealousie, because hauing a beautifull wife she loued of al; another with sa••iety and lothing, because she is deformed, and affected by no bo∣dy. And this commeth to passe partly because these worldly things are vaine, and cannot satisfie those that haue them; and partly by reason of the weakenesse and infirmity of mens minds, who bring no more contectment to their estate, then it bringeth to them; but make all things they enioy, which in themselues are vaine and scarce worth the keeping, to be∣come vnto them troublesome burthens, which bring cumber in carying, and ease when they are shaken off. For as the weake and sickly stomacke is made more sicke, and surfetteth with a small quantitie of wholesome food, turning the best meate into noysome humours, whereas that which is strong and healthie is wel refreshed, with a great meale of the cour∣sest

fare, and conuerteth it to profitable nourishment: so a weake and froward mind is surcharged euen with the deli∣cates of a prosperous estate; whereas an heart which is indu∣ed with constancie and patience, is contented, and can well digest the meanest condition, and groweth daily in better liking, whilest it is fed with the bread of affliction, and wa∣ter of sorrow.

A second effect of the vanitie and insufficiencie of worldly* 1.746 things is, that in stead of satisfying they bring with thē loa∣thing satietie; for howsoeuer whilest men are in pursuit of these vanities, they thinke them of such excellency, that they would account it a great part of their happines, if they might enioy them; yet hauing obtained their desire, they are straight glutted with their companie, and now look vpon that with loathing contempt, which before they had it, they beheld with rauishing delight: and this commeth to passe, either because they after see things more desireable, and worthy their loue, in the possession of other men; or because they haue these things in excessiue measure, which maketh that which is most sweet to become loathsome; or because their appetite which was sharpned with want, labour in see∣king, and difficultie in obtaining, is dulled and taken away by their assiduitie, and easie inioying, without any competi∣tour to sharpen their loue: or finally, because whilest they were in the pursuite of these vanities, they were deceiued with a false conceit of their worth & excellencie; which opi∣nion is afterwards confuted by their own experience, which manifesteth their worthlesse basenes, and insufficiencie to sa∣tisfie and bring contentment. In which respect these world∣ly vanities are fitly compared to the apples of Sodome, which allure the eye, and sharpen the appetite, but if any touch, or set his teeth in them, they fill his mouth with dust, or vanish into smoake; and those which dote vpon them are like vnto those who hauing sicke and weake stomackes, do long for many things when they heare them but named, and when they are procured with cost, and prepared with labour, they begin to loath them, as soone as they see them, and to waxe sicke as though they had surfetted, before they haue scarce

tasted of them: or like vnto fond louers whose affection be∣ing sharpened with competition, and difficulty of obtaining, do make idols of their mistresses, and admire them as though they were free from all fault and blemish, and full of diuine excellencies: but after inioying them for their wiues, thinke them scarce good enough to be their vnder fellowes, there being now in their conceit many more excellent, and free from imperfections. And thus the ambitious man groweth out of liking with his obtained honor, which before he had it, he was rauished with delight, when he did but thinke of it with some weake and vncertaine hope of inioying it, either because he seeth another (which selfe-loue maketh him be∣leeue is of lesse desert) better preferred, or because growing ordinarie and common by possession, it becomes stale and triuiall; or finally, because being vaine, it doth not satisfie and giue contentment, but rather sharpeneth the appetite, and inflameth the desire to aspire to an higher place; and a grea∣ter honor being but entertained by desire, and nourished with the least hope, maketh the lesser to be contemned as base and worthlesse. Thus also the couetous man loatheth* 1.747 his owne possessions as good cheape and of small value, and desireth another mans, as being most pretious and worthie esteeme; and those things which he highly prised before he had them, being come into his owne keeping are thought scarce worth the hauing: thus he taketh little ioy in his good∣ly house and rich furniture, when his eyes haue been a little glutted with their sight, though whilest they were in purcha∣sing, he thought to find in them a great part of his happines: thus his pleasant gardens and orchards bring no more de∣light then the wilde woods, though with great labour and cost he purposely trimmed them, that they might be vnto him his paradise and place of ioy: and thus he pulleth downe his old barnes, when he thinketh of building bigger, and in his large lordships thinketh himselfe straitned, as though he were in a prison, when he beholdeth others greater territo∣ries. Finally, thus the voluptuous man is straight glutted with the fruition of those pleasures, which before he much desi∣red, the glutton loathing those meats which erewhile he

longed after, and being cloyed with those drinkes, which when he was at another mans table, seemed most delicious. Thus he who delights in vaine shewes, sports and pastimes, taketh a monthes paines in preparation, and spares for no cost to make them most delightfull; and though both these set an edge on his appetite, yet he is often wearie of it before it be done, though it be but of some few houres continuance, and not finding that ioy and contentment which he expected, wisheth that it were past. By which the great vanitie of worldly things, and miserie of worldly men plainly appea∣reth; for what can be more vaine then they, whose expecta∣tion was better then their fruition, and whose worth ceaseth when they are inioyed? what can be more void of excellen∣cie, then that which is only precious when it is absent, and loseth all it value when it commeth to vse, experience spoi∣ling it of all that worth which a false opinion had inriched it with. And consequently, what can be more miserable then* 1.748 a worldly man, who spendeth his whole life in the desire and pursuit of things future, and in loathing things present, and who setteth his heart vpon such vanities which are more esteemable in their want, then in their inioying, and being obtained with great care, paines and labour, when they should be the reward of all, become contemptible trifles, if not troublesome burthens: in which respect it were much better for him to spend his whole life in seeking, then to ob∣taine that which he could find in his heart to cast away a∣gaine, but that he would not seeme to haue lost all his la∣bour; much better were he to be still suing, then euer to in∣ioy, because in the pursuit he is delighted, and as it were fatted with his owne opinion, whereas fruition maketh him more leane and comfortlesse then he was before, because ex∣perience teacheth him that he hath spent all his sweate in hunting after a feather, and tired himselfe in seeking a vani∣tie, which being obtained bringeth no pleasure or content∣ment; and in stead of satisfying causeth loathing satietie.

Thirdly and lastly, from this insufficiencie of worldly* 1.749 things to satisfie and bring contentment, proceedeth an end∣lesse desire & affectation of change: for though these earth∣ly

vanities satisfie not, yet they bring with them cloying sa∣tietie, the which being accompanied with loathsome con∣tempt, enforceth the mind which naturally affecteth happi∣nes, and full contentment (though it bee ignorant of the meanes whereby it may be attained) to fixe the desires vpon new obiects, to see if it can find that in them, which was wan∣ting in the other, wherein finding as little contentment as before, they leaue also them and affect new; till hauing run ouer all which they thinke worth the desiring, and hauing tried all things which the world calleth excellent (if at least they can with all their care and labour attaine vnto them) at length (like those who affect new fashions and strange at∣tires) when they haue tired their inuention, and know not what more to desire, they are faine to take vp the old againe which before they loathed, and after their glutted appetite is a little sharpned with absence and discontinuance, they place vpon it afresh their soone wearied delight, till their renued loathing moueth them vnto a new change. And thus world∣ly men (like the horse in the mill) tire themselues in trauel∣ling this endlesse circle, ending where they began, and being at the night of death as far from the iorney end of their de∣sires, as when they began their daies trauaile: and not hauing fixed their hearts, and grounded their hopes vpon that neuer failing foundation, God all-sufficient and the eternall ioyes of his kingdome, they haue nothing solid and substantiall to rest vpon, but like a feather in the aire they are tossed to and fro with euery winde, seeking rest but finding none. And hauing long tired themselues in vaine, after manifold trials and new conclusions, finding no contentment, at last they re∣solue to place all their delight in often change; and that which they cannot find in the substance or sufficiencie of worldly things, they looke for in continuall varietie, so that* 1.750 now there is nothing pleasing vnto them which varietie and change refresheth not: like vnto those lying in bed, and not sleeping or taking rest, who being wearied with waking, do spend the whole night in tumbling and tossing from one side to another, seeking for ease in their often change, which they cannot find by quiet lying on either side. And as those

who are sicke of a burning feuer when they cannot satisfie their vnsatiable thirst, doe often change their drinke, one while longing after that which is tart and sharpe, and ano∣ther while after that which is coole and small; now affe∣cting that which not long since in their health well pleased them in their neighbours house, as though it would now al∣so bring the same delight; and anon not finding their thirst quenched by change of drinkes, desire wine or water. But all in vaine; for hauing tried all, they complaine that they are al so bitter, that they doe not quench their thirst: whereas in truth it is the bitternesse of their mouth distasted with cho∣ler, the cause of their disease, and not the fault of their drink, and not because it is vnfit to quench their thirst, but because their burning heate still renuing and augmenting it, maketh it vnquenchable: So wee being diseased with the burning heate of concupiscence, thirst after worldly vanities, thin∣king by them to haue our heate abated; and after wee haue made triall of many, and yet find our thirst nothing quench∣ed, we long after endlesse variety, neuer calling to mind that it proceedeth from our inward disease, and not from the want of outward things. A notable example whereof wee* 1.751 haue in Salomon, who labouring to find contentment in worldly things, and not finding it in any one of them, gi∣ueth his heart liberty to runne ouer all, making triall of one thing after another, till in the end he was tired with all. He sought for it in mirth, and findeth in stead of it madnesse; in pleasure, and discouereth nothing but vanity: Then he shif∣teth from one thing to another, and looketh for it, in great workes and stately buildings; where missing of it, hee goeth to seeke it in fruitfull vineyards, in delightfull gardens and orchards, in fountaines, springs, and pleasant groues; where not finding it, he proceedeth in the pursuit, and looketh for it in the multitude of siluer, gold, and princely treasures, then in delightfull musicke, then in many seruants and great at∣tendance; vnto which we may adde that which shame made him conceale, his multitude of wiues and concubines: but hauing tried all these and many other, withholding nothing from his eyes▪ which they desired, nor withdrawing his

hart from any ioy; he findeth in all this variety, as the reward of all his labour, nothing else but vanitie and vexation of spirit.

But this will better appeare, if wee doe but a little consi∣der* 1.752 of the speciall instances. For thus the ambitious man af∣fecting honour, and not being satisfied with that which hee hath attained vnto, is presently glutted with it, labouring after hew variety, one while seeking vaine glory, another while preferments; now the fauour of his prince, and soone after the applause of the common people. Or if hee settle his affection vpon any one of these, hee seeketh to refresh his glutted mind with variety in the degree, climing one step after another, till hee commeth to the highest; where being seated, hee is now further off from contentment then at the beginning, because he cannot change for the better, nor de∣light his vnsatisfied mind with wonted variety. Thus also the couetous man being vnsatisfied with his riches affecteth change, shifting his wearied appetite from one thing to a∣nother, till all become tedious and troublesome. For finding no contentment in his old manors he desireth new lordships, being not pleased with one house, hee buildeth another; and not contented with that, hee erecteth a third much more stately; and being master of many, hee findeth contentment in none, which is the cause of his oft shifting from one to a∣nother with great cost and labour; but all in vaine is his re∣mouing, seeing hee still carieth his disease about him; and therefore is no more eased, then hee who being sicke of an ague, doth often change his bed. And as being wearie of his house he affecteth often change; so also is he no better plea∣sed with his houshold stuffe, furniture, plate and apparell; and therefore being glutted with often sight of the same thing, herein also he makes variety the last refuge of his de∣light. And the like may be said of their gold, siluer and trea∣sures; of which though they be neuer wearie in themselues, as being the idols vpon which they haue fixed their hearts, yet are they discontented with their share and portion, and therefore still affect greater quantities, till they haue more then they can tell how to vse. But aboue all, the voluptuous

man finding no contentment in his delights, affecteth variety* 1.753 of pleasures, being most affected with that which he most sel∣dome doth enioy, and glutted with those which are in ordi∣narie vse. Hee may not twice together feed on the same dish without loathing satiety, and therefore tireth both sea and land, himselfe and all that belong vnto him, in seeking out variety of meats; and nature not affording change inough to continue his mutable delight, he refresheth his cloyed appe∣tite by the helpe of art, compounding many things together, because being single they cannot please, and adding as great variety of sau〈…〉〈…〉s as meates, to giue contentment to his cu∣rious pallet. Foole that he is to spend all this cost and labour in attaining vnto that delight, which hunger alone without their helpe would much more plentifully bring vnto him. And thus also they find no delight in their sweetest musicke,* 1.754 if still they should heare the same songs, and not haue conti∣nuall change of harmonie; nor in beholding the same shewes and sights, though at the first neuer so pleasing and delight∣full; nor in their games, sports and pastimes, but often change from one to another, sometime affecting chamber delights, and somtime more manly sports in the open fields; and neuer delighting long in any, because all are vaine, but affecting continuall variety, because the best of them not sa∣tisfying, within a while bringeth satiety and loathing.

CHAP. XIX.

Of the excellencie of true contentment, and the meanes whereby we may attaine vnto it.

ANd thus haue I shewed that worldly things* 1.755 cannot satisfie the mind of man, or bring vn∣to him true contentment; as also the euill and troublesome effects, which proceede from this insufficiencie in them, and insatie∣tie of the mind. Which as it should serue to make vs to con∣temne these earthly vanities, as being not able to bring any tranquillitie or sound comfort; so should it moue vs to

seeke for this contentment, without which the life of man is miserable, not in these outward things which afford it not; but inwardly in our owne minds, by purging and purifying them from worldly concupiscence, and by fixing our hearts and affections vpon Gods spirituall graces and heauenly ioyes, the one whereof we may haue in possession, and the other in hope; without which all worldly things cannot sa∣tisfie, with which though wee bee abandoned of all earthly vanities, wee may haue tranquillitie of mind, and true con∣tentment. For first if we haue the spirit of God, and his san∣ctifying graces dwelling in vs, we shall be filled and satisfied: for as our Sauiour Christ himselfe hath promised, whosoeuer* 1.756 drinketh of this spirituall water which he shall giue him, shall ne∣uer be more athirst, for it shall be in him as a well of water, sprin∣ging vp to euerlasting life. And he that beleeueth in him, out of* 1.757 his bellie shall flow riuers of the water of life. And if wee would know what this well and riuer of the water of life is, which thus filleth and satisfieth vs, the Apostle telleth vs in the next words, that it is the spirit of God which he giueth to all that beleeue in Christ. So the Psalmist pronounceth him blessed whom God chuseth, and causeth to come vnto him; be∣cause* 1.758 he shall dwell in his courts, and bee satisfied with the plea∣sures of his house, euen of his holy temple. And the Apostle ma∣keth this the end of knowing the loue of Christ which passeth all* 1.759 knowledge, that we may be filled with all the fulnesse of God. For if once we haue the spirit of God, a liuely faith, sincere loue, assured hope, and the rest of his sanctifying graces dwelling in vs, then are we thereby persuaded of the remission of our sinnes, our reconciliation with God, our adoption, whereby we become not onely sonnes, but also heires of all his promi∣ses, then are wee assured of his fatherly prouidence still* 1.760 watching ouer vs, which turneth all things by the wise and mighty working thereof to our good, especially to the fur∣thering of our eternall saluation. And this maketh vs to re∣signe our selues wholly ouer to bee gouerned by his will, as knowing much better then our selues what is fit for vs; and to bee not onely contented, but also to reioyce, not in the state of prosperity alone, but euen in our affliction and tri∣bulation,

as the Apostle speaketh. An example whereof we* 1.761 haue in himselfe, who had attained vnto such a measure of this spiritual contentation, that it was able to beare him out, in all outward estates and conditions. I haue learned (saith* 1.762 he) in whatsoeuer state I am to be content, and I can be abased, and I can abound; euery where in all things I am instructed, both to be full and to be hungrie, and to abound, and to haue want: I am able to do all things through the helpe of Christ that streng∣theneth me. And if we haue this spirituall contentment in our hearts, then the Lord will not let vs want this contentment, which the Apostle had in respect of outward things: for so he saith, that if his people would haue hearkened vnto his voice,* 1.763 and walked in hi•• waies, then would he haue fed them with the fat of wheate, and with honie out of the rocke would he haue sufficed them. And the Wise man telleth vs, that it is the blessing of God onely that maketh rich, and also giueth with riches, comfort and contentation: the blessing of the Lord (saith he)* 1.764 maketh rich, & he doth adde no sorrowes with it: which blessing they alone haue sure interest in who are indued with Gods grace and holy Spirit: for well may those who are ruled with carnall concupiscence be rich in their outward estate, but they can neuer be rich in their mind with inward con∣tent; for the wicked (as the Prophet saith) are like the raging* 1.765 sea that cannot rest, whose waters cast vp mire and dirt; and the voice of God hath plainly said it, that there is no peace vnto them. But as for those in whose heart the peace of Gods holy Spirit dwelleth, they haue these outward things with con∣tent, or content without them; the Lord supplying their ex∣ternall defects with a sufficient measure of patience, comfort and tranquillitie of mind, and hauing godlinesse he also ma∣keth vs content with that we haue, whether it be much or lit∣tle, something or nothing.

The which inward contentation of mind, grounding it* 1.766 selfe vpon Gods prouidence and promises, is in it owne na∣ture most excellent, and being compared is much to be pre∣ferred before any contentment, which the confluence of all worldly benefits can bring vnto vs; for notwithstanding all these we may (as hath been shewed) be inwardly poore, in

the middest of all our outward abundance; but this spirituall contentment alone maketh rich: for as the Apostle saith, Godlinesse is great riches with contentation; and why so? be∣cause* 1.767 (as before he told vs) it is profitable for all things, hauing the promises of this life, and the life to come. So that content∣ment which is grounded vpon outward things, is momenta∣ny and of short continuance, lasting no longer then they last; for take away riches, pleasures, and preferments, which are the causes of this contentment, and the contentment it selfe must needs faile; whereas this inward spirituall contentment is alwaies durable and most constant, seeing it wholly resteth vpon Gods loue, holy will, and gratious prouidence, and therefore cannot faile, or be taken away by any worldly ac∣cident, because it is not grounded vpon any worldly thing, and though all outward props should bee pulled away, yet would it stand vpright, because it resteth vpon none of them. Finally, worldly content is vaine and imperfect, not fully sa∣tisfying the heart of man; but that which is spirituall is full in his degree, though not without infirmities, and doth sa∣tisfie vs, not only for a fit, but euen for euer. For as the Pro∣phet speaketh, The Lord shall guide vs continually, and satisfie* 1.768 our soules in drought, and make fat our bones, and we shall be like a watered garden, and like a spring of water whose waters faile not. In which respect this spirituall contentment is much more excellent, then any which can be found in worldly things; euen as it is much better to haue enough, then to haue much; for he that hath much, if he want this spirituall contentment, still coueteth more in his greatest abundance, and he that coueteth still wanteth; but he who resting on God is inwardly content hath enough, because he desireth no more, and though his state be small, yet it putteth an end to his concupiscence, which all worldly things cannot do: for though we haue too much, yet if we be not moderated with content, we thinke we haue not enough; and though we haue much more then we desired, yet our concupiscence increasing with our commings in, we are readie to desire more: now as that which is enough, how meane a pittance soeuer it be, is not to be esteemed little, so that is not to be

esteemed much, how great soeuer, which is not enough.

But the excellencie of this spirituall contentment may* 1.769 hereby further appeare, in that whosoeuer hath it▪ hath a medicine of all miseries: for it is that which easeth the bur∣then of all afflictions, and maketh them light and easie: it tur∣neth our pouertie into the greatest riches, supplying all out∣ward wants with inward comforts; and euen whilest we are owners of nothing, it maketh vs lords of all things; whilest we seeme poore, it causeth vs that we be not poore indeed, but only in appearance, seeing thereby we haue a secret ri∣ches that the world doth not take notice of, which giueth vs enough, and inableth vs to helpe others. For so the Apostle saith of himselfe, and of other of the faithfull, that they were not simplie poore, but as it were poore, making many rich; as* 1.770 hauing nothing, and yet possessing all things: and of such the Wise man speaketh; There is (saith he) that maketh himselfe* 1.771 rich and hath nothing, and that maketh himselfe poore, hauing great riches. Now this way of inriching a mans selfe in the middest of pouertie is by contentation, as he afterwards ex∣poundeth it: The righteous (saith he) eateth to the contentati∣on of his mind, but the belly of the wicked shall want. The reason* 1.772 hereof is, because a contented mind borroweth whatsoeuer it wanteth of it selfe; for hauing little it desireth no more, desiring nothing, it wanteth nothing, and he that wanteth nothing, is of all others most rich. Againe, if we be sicke, this content is our best Physition, which both mitigates our paine, and giues vs strength also to beare it; without which euery one is intollerablie sicke in the time of health. Finally, if we be oppressed with cares, this content will free vs from them, by causing vs to cast them vpon the Lord, vpon whom we wholy rest, being assured of his power to helpe vs, and of his will also, by his gratious promises. So the Psalmist saith, Cast thy burthen vpon the Lord, and he shall helpe thee: and the* 1.773 Apostle Peter willeth vs to cast all our care on God, for he careth for vs: whereas he that wanteth this spirituall contentment in God, is continually tormented with carking care in the middest of all his abundance; for his wealth, though neuer so plentifull, is vnto him as a great standing poole, which

though it haue store of water in it, is subiect to drying vp: whereas the contented mans estate, though neuer so small, is exempted from that feare; seeing it is as a liuing spring, issu∣ing out from God the fountaine of all goodnesse, which though it be little in quantitie, yet can neuer be quite drie, because it hath a continuall supply whereby it is fed. No mar∣uel therefore if he who is richest, is still turmoyled with car∣king care, seeing resting vpon his owne prouision he hath good cause to feare, lest by some great drought of affliction, he may haue his owne ponds of prouision dried vp. Now what doth he but continually want, who is in continuall feare of wanting? In a word, this inward contentment ma∣keth vs rich without riches, whole without health, warme without clothes, and merrie in our greatest causes of hea∣uinesse.

On the other side▪ though we should haue all things▪ and* 1.774 want this contentment, it were as good as nothing, seeing this contrariwise turneth peace into trouble, riches into po∣uertie, libertie into seruitude, health into sicknesse; yea were sufficient to make a hell of heauen, if it were admitted into it▪ there being no happines where it inhabiteth, no want of any miserie to those that haue it. For he is vnhappie, who doth not thinke himselfe happie; he is not rich, who thinketh him∣selfe poore, and therefore desireth more, although he pos∣sesse abundance, because his vnsatiable mind swalloweth vp his wealth; he is not honorable, though he were Monarch of the whole world, who thinking himselfe base and contemp∣tible, is discontented in his greatest aduancement. And ther∣fore seeing this contentation is such a pretious iewell, that with it no estate, without it all estates are miserable: let vs labour to attaine vnto it, and not seeke contentment in out∣ward things, but in our owne minds, for all the world and worldly things cannot bring it to our hearts, vnlesse we first bring contentment vnto them: for as our cloathes cannot giue warmth to our bodies, vnlesse our bodies first giue it vnto them: whereof it is that a dead carcase which hath lost it naturall heate, cannot haue it restored, though all the clothes in the world were laid vpon it: so neither can world∣ly

things heate the heart with comfort and contentment, vn∣lesse this spiritual warmth be first from the mind conueighed vnto them, and where this vitall heate is quite wanting, it is not the monarchie of the whole world that will reuiue it. Let vs not therefore seeke for contentment abroad, seeing we may haue it so neere home, not in earthly things, but in our owne hearts, seeing the whole world can neither giue, nor yet take it from vs, which when we haue, miserie it selfe can∣not make vs miserable: we may haue (if we will) sufficient in our owne store; and why then should we depend vpon o∣thers, and liue by borrowing, whereby we are brought into a wilfull seruitude? our owne may suffice vs, if our mind suf∣fice it selfe: and we may abound in all plentie, if wee be not causes of our owne pouertie: for let vs but inrich our minds with content, and we may well scorne the worlds riches; see∣ing the smallest pittance will be sufficient; and enough (as we say) is as good as a feast: we see that sound and healthie bo∣dies, though they feed on the coursest fare, are strong, fat and in good liking; whereas those that are diseased, are leane and feeble, though they sit at full tables, and feed only vpon the daintiest food: and therefore no man desireth sicknesse, that he may still feed on delicacies, but would rather content himself with the simplest commons, so he might haue health to beare him companie: so when our minds are in health, ha∣uing in them that vitall heat of comfort and content in God, we are so strong and vigorous, that in the meanest conditi∣on we are replenished with ioy, and though men should take all we haue from vs, yet whether they will or no, they must leaue our chiefe treasure, content, behind them: but if we be sicke of worldly concupiscence, nothing will either please or ease vs; and all our delicates will be but loathsome, if they be not serued in with conte••tation. Satan could take away Iobs goods but not his comfort, because his content* 1.775 was not in his outward estate, but in his heart, and hauing no commission to ransacke that, he could not ouercome him in the spirituall fight, seeing though all his riches were gone, his heart supplied wealth enough to maintaine the warre. And though hauing stripped him of all, he should haue had

leaue to haue brought him out to execution, yet his chiefe comforter content, would haue accompanied him euen vnto death, seeing it was grounded vpon his affiance and hope in* 1.776 God, which death it self could not take from him. So though the Amalekits did spoile Dauid at once both of his wiues and* 1.777 wealth, yet his contentment was not taken from him when all outward things failed, because it was not placed in them but in his heart, and in his God; and therefore when for lesse losses his company were so inraged through impatiency, that they were ready to stone him, like fooles and mad men stri∣king those who are next vnto them, yet affliction being added to affliction, it is said that Dauid comforted him∣selfe in the Lord his God. But contrariwise wee see Ahab so weakened with his disease of couetousnesse, that hee surfet∣teth with the very sight of Naboths vineyard; and wanting inward content, a whole kingdome could not satisfie him, nor raise or ease his deiected mind, which but an opinion of want had ouerthrowne.

Would wee therefore haue such contentment as is vnap∣proachable* 1.778 in the assault of any misery, and as it were out of the gunshot of any danger? let vs seate it chiefly in heauen vnder the protection of Gods prouidence, and so much of it as remaineth with vs, let vs place it in the castle of our harts, which as long as life lasteth none can surprise and spoyle; and not in outward things which easily are stollen away and it with them. For example, would wee haue sufficiencie of honours and worldly glory? why then must wee not with that great enemie of the Romane monarchie, thinke of con∣quering one nation after another, that so satisfying our am∣bition, we may in the end find rest, and spend the remainder of our daies in pleasure and delights: for honours are vaine, and doe not satisfie, and the mind is large, and naturally vn∣satiable; and therefore here can be no fulnesse and content, for sooner may there want kingdomes to ouercome, then a heart to couet them as wee see in the example of the Greci∣an monarch. But this sufficiencie must bee looked for in the mind and heart, not by satisfying, but by moderating and ouerruling them, and not by fitting our estate to our desires;

for they being endlesse, there would be no end of aspiring; but our desires to our estate, being content with that degree of honour which God by lawfull meanes doth call vs vnto; counting it our chiefe honour to contemne those honours, which on ill and vnlawfull conditions are offered vnto vs; and that wee are then truely great, when as wee can despise wicked greatnesse. For seeing the excellencie both of ho∣nours themselues, and of their degree and quantity, consi∣steth chiefly in mens minds and opinions, and not in any ab∣solute goodnesse that is in themselues; therefore hee hath e∣nough of them indeed, who hath enough in his owne opini∣on; and though he be but meanely aduanced, yet if his estate giue contentment to his mind, or rather his mind to it, hee standeth not in need of more preferments, because hee hath as much as he desireth. Whereas if the concupiscence be not ouerruled with reason and religion, the more honours wee haue, the more ambition also; and consequently the lesse content. For seeing all desiring and aspiring commeth from opinion of want, and hee that euer wanteth can neuer bee satisfied; therefore it mattereth not how great our prefer∣ments are in themselues, if we thinke them little vnto vs, see∣ing hee who thinketh hee hath too little, still affecteth more, and can neuer be content till his owne heart telleth him, that he hath enough. If therefore we would haue contentment in honours, we must not labour to attaine vnto it by multiply∣ing of preferments, but by moderating our ambition, setting before vs the example of the prophet Dauid, who being by God himselfe annointed king, did not ambitiously aspire to take possession of the royall throne, by cutting off Saul, though he were reiected by God, but waited till the Lord himselfe did make him a way, by giuing vnto him lawfull meanes: and when hee was highest in his estate hee was not haughty in his heart, but was as humble as a wained child, when he welded the scepter, and held in his hand soueraigne power, whereby hauing his mind farre vnder his condition, though through his sonnes ambition hee lost his kingdome, yet not his content, but was willing to accept of any estate which the Lord would assigne vnto him. Here am I (saith he)

let him doe to me as seemeth good in his eyes. And this was that* 1.779 lesson which our Sauiour taught his Disciples, when as they ambitiously stroue one with another who should be grea∣test; not to satisfie their ambition by supplanting one ano∣ther, or attaining vnto preferments, but to subdue their pride, and moderate their concupiscence, becomming as meeke* 1.780 and humble as those little children which hee set before them.

And thus also must we looke for sufficiencie of riches, not* 1.781 in our outward estate, but in our mind; not by adding to our wealth, but by diminishing our concupiscence: for though the world may thinke it a strange paradox, yet it is an vn∣doubted truth, that a man is made truely rich, not by multi∣plication, but by substraction; not by encreasing his riches, but by abating his immoderate desires. For seeing the whole riches of the world are finite, and the mind of man in some sort infinite and vnsatiable; therefore there can be no fulnes or sufficiencie by fitting riches to our minds, which is impos∣sible; but by limiting and circumscribing our desires and concupiscence, making them so little as that they may bee satisfied, seeing the other can neuer be so great, as to fill and satisfie them in their full largenesse. And if wee thus confine our vnlimited desires with true content, we shall attaine vnto greater and better riches, then the whole world can yeeld, for that may giue vs much, but not enough, and where there is not enough there is want, and he that wanteth is stil poore, seeing penurie and pouerty goe together; but content brin∣geth sufficiencie to the meanest estate, and hee that hath suf∣ficiencie wanteth nothing, and hee who wanteth nothing is aboue all others truely rich. And thus the Apostle prescri∣beth a way how a christian may bee rich, and neuer neede to seeke helpe from the earthly mammon: Godlinesse (saith hee)* 1.782 is great riches, with contentation. So that a man may bee rich without riches, when godlines and contentation do meet to∣gether. And to the same purpose one of the ancient well de∣fineth riches: Those (saith he) are true and neuer wasting ri∣ches,* 1.783 to desire that onely which is necessarie for vse, and well to dispose of those things which are thus to be vsed: for as an

ill man said well, if we liue according to nature, we shall ne∣uer* 1.784 be poore, if according to opinion, we shall neuer be rich; nature desiring but a little, and opinion being insatiable. Hee therefore who is indued with Gods spirituall graces, godli∣nesse, and contentation, is truely rich, though his outward e∣state, be neuer so meane; and of him that may be truely said, which the spirit speaketh to the Angell of the Church of Smyrna; I know thy pouerty, but thou art rich. For hee onely is rich in Gods estimate, who is rich vnto eternity, laying vp in store the fruits, not of earthly abundance but of vertue: he which hath such peace and tranquillity of mind, that hee desireth nothing, nor is tossed with the waues of concupi∣scence, neither loathing his old store, nor seeking new, by perpetuall desiring, making himselfe poore in abundance of wealth. The onely way therefore to attaine sufficiencie of riches, is to haue in all estates a contented mind; for thus we may be rich in the middest of pouerty, seeing he is rich who hath enough, and he hath enough whose state agreeth with* 1.785 his mind; neither is hee poore who hath little, but hee who not being sufficed desireth more. Whereas if wee want this contentment, though we haue neuer so great store of wealth, yet we remaine poore; neither can it by satisfying our minds make vs happie, but onely change our miserie, making vs now want in plenty, who before wanted through penury. And this commeth to passe because our minds continuing sicke and diseased with discontent, which ariseth from their insatiety, doe make riches as troublesome, and more burthen∣some vnto vs then our pouerty. For as hee who is sicke of the dropsie is alike tormented with vnsatiable thirst, whether he drinke in siluer plate, or in earthen pots; and he who is sicke of a feuer is alike ill at ease, when he lieth in a bed of iuorie, and when he lieth in a bed of wood; because wheresoeuer he doth lie his disease followeth him: so if our minds bee sicke of couetousnesse, it mattereth no•• whether wee haue much or little, seeing these outward things cannot cure the in∣ward diseases of the mind, nor whether wee bee poore or wealthie, seeing our concupiscence still accompanieth vs.

Finally, if we would haue sufficiencie of pleasure, it is not* 1.786 to be found in outward things, which only satiate and neuer satisfie, but in the inward contentation of the mind, which we may easily attaine vnto, if we change our carnall delights into spirituall reioycing in God, in the fruition of his spiritu∣all graces, and in our assurance of his heauenly ioyes; for this will make our hearts so inwardly cheerefull, that we shall take pleasure in all outward things, not onely such as the world delighteth in, but also in those which are tedious and troublesome vnto them: for this inward pleasure will turne our labours into recreations, and our sorrowes into ioy, ma∣king vs to be merrie and reioyce, not onely in worldly pro∣speritie, but also in tribulatiō, as the Apostle teacheth vs, both by his a 1.787 doctrine and b 1.788 example: and this is that ioy, which as our Sauiour Christ saith, is c 1.789 full, and therefore satisfieth* 1.790 vs, and permanent, and therefore can neuer be taken from vs. But if besides this spirituall ioy, we would be satisfied with worldly pleasures, we must not looke for this sufficiencie in outward things, but in our minds, not by multiplying our de∣lights, but by restraining our appetites: for otherwise well may we be glutted, but neuer contented with worldly plea∣sures, like the arch-epicure himselfe, who confessed that loa∣thing* 1.791 costly delicates, he contented himselfe to feed on bread and water, not because he was wearie of his dainty cates, so much as of the discommodities which he felt whē he had sur∣fetted on them: and thus the diuine Heathen bridled his vo∣luptuous concupiscence, by accustoming it to want that which it most desired, when as being athirst, he would often draw water out of his well, and powre it out againe without drinking, vntill he had so mastered himselfe; that hee could quench his thirst with a moderate and well-ruled appetite: and if we would thus limit our desires, and curbe in our vn∣satiable voluptuousnes, if we would liue to nature, and not to lust, and be ruled by reason, and not opinion, then would a few pleasures satisfie vs, and being satisfied we should want nothing.

And thus haue I shewed that the only meanes of attaining* 1.792 vnto sufficiencie of outward things, is by inward content∣ment.

Now it remaineth that I also shew how this contenta∣tion* 1.793 may be obtained, or else the difficulty were but onely changed, and not remoued; as if the Physition should tell vs that such a potion would cure vs, but neuer teach vs how to make it, or where to haue it. The first and principall meanes of attaining vnto contentation, is wholly to resigne our selues ouer to the good will and pleasure of God, submitting our willes vnto his will, and saying with our Sauiour Christ, not my will, but thine be done: the which howsoeuer it be an* 1.794 hard lesson to flesh and blood, yet may we easily learne it, if we know, and knowing beleeue; first that the Lord vpon whom we wholly rely is infinit in wisdome, and therefore knoweth much better what is good and profitable for vs, es∣pecially for the eternal sauing of our souls, thē we our selues; for if the child taketh no care for himself, but resteth conten∣ted with that prouision & allowance which his louing father allotteth to him, because he knoweth that his fathers discre∣tion exceedeth his; and if being sick, we be content to receiue vpon the Physitiōs word, not only those things which we af∣fect, but euen bitter pils and vnpleasing potions, which we loath & abhor, because we know, his skil exceeding ours, he is much better able to direct vs for the recouery of our health: then how much rather should we lay aside care, and rely vp∣on the allowance of our heauenly Father? how much rather should we trust this spiritual Physition, whose skill and faith∣fulnes neuer failed? We in our foolish appetite desire world∣ly honors, but he in his wisdome denieth them, because he knoweth they are but windie meats, which would not nou∣rish our soules, but puffe vs vp with pride; we affect worldly riches, but he withholdeth them, because he well seeth they would be a meanes to make vs poore in grace, and as vnfit to enter into the straite and low gate of heauen, as the Camell into the needles eye; we dote vpon carnall pleasures, but he withholdeth them from vs, because he knoweth that our li∣corous and greedie appetites would easily surfet of them, and so lose our spirituall health and strength, if not our bodily al∣so: and therefore why should we not be contented to want these things, which if they would not bring more hurt then

good, more losse then profit, our heauenly Father, and most cunning Physition would neuer haue denied them vnto vs. And this argument our Sauiour Christ vseth to remoue car∣king care, and worke contentation, because our heauenly Fa∣ther* 1.795 knoweth better then our selues of what wee stand in need. Secondly, let vs consider, that as he best knoweth what is fit for vs, so he is omnipotent, and therefore most able to supplie it; and as he can giue riches without contentment, so also is he alike able to giue content without riches; for it is he himselfe rather then his gifts, that doth satiate the heauie* 1.796 soule, and replenisheth the sorrowfull soule with ioy, as the Pro∣phet speaketh. And these two things knowne and remem∣bred, may make vs rest with content vpon his abilitie to doe vs good; for if hee knoweth what is best for vs, and hath power also to giue it, who can doubt of his sufficiencie? But though he be God all-sufficient, and therefore able to pro∣uide for vs, yet how may we rest assured that he will doe it? Surely this is no lesse certaine then the other; first, because his loue towards vs is infinite, as being our gratious Father in Christ, who hath loued vs so dearely, that he hath giuen* 1.797 vnto vs and for vs, his only beloued Sonne, and that to suffer for vs death, euen that bitter and shamefull death of the crosse, that he might worke the worke of our redemption; and thus he loued vs, not when we were friends and chil∣dren,* 1.798 but strangers and enemies. From whence we may con∣clude with the Apostle, that he who hath giuen vnto vs his Sonne, when we were in the state of emnity, cannot possiblie* 1.799 deny any thing which is good for vs to receiue, seeing we are now reconciled and become his friends. Secondly, his will is manifested by his manifold and gratious promises, whereby he hath vndertaken to minister vnto vs all things that are good; so the Plalmist saith, that if we feare the Lord, there is* 1.800 nothing that is good shall be wanting vnto vs; and that the Lord our God is our sunne and shield, who giueth grace and glorie, and withholdeth no good thing from them that walke vprightly. Our Sauiour likewise hath promised vs, that if we first seeke the* 1.801 kingdome of God and his righteousnesse, all outward things also shal be ministred vnto vs. And the Apostle telleth vs that

we ought to be content with those things which we haue,* 1.802 because the Lord hath promised that he will not faile vs, nei∣ther forsake vs; if he had promised his gifts and not himselfe, there might be cause of discontent, when they are wanting; as for example, if he had promised only honors, riches, and pleasures of the world, and said that these should neuer faile, we should haue had little comfort or content in our disgrace, pouertie and bitter griefes, because all these things haue left vs; but when he promiseth vs himselfe, that he will neuer for∣sake vs, we can neuer haue iust cause of discontent; because what is wanting in our outward estate, he is readie to supply by his inward graces, and able to make our little sufficient, as well as plentie, and euen our nothing as good as all things.

Seeing then our God in whom we trust, is so infinit in wis∣dome* 1.803 and power, so infinit also in his loue towards vs, and no lesse gratious in his promises, then true in performance, as being truth it selfe, who cannot deceiue, and his words, Yea and Amen: what foule shame were it for vs who professe Christianitie, and by often instruction haue attained to the knowledge of these principles; not to rely our selues wholly vpon him with full content, submitting our willes vnto his will, and liking of that which best pleaseth him, seeing the very heathens, who were ignorant of this trust, and destitute* 1.804 of all these hopes and comforts, could yet resigne them∣selues ouer to be ruled at the pleasure of their diuine powers: so one of them saith, that that ought to please man, whatsoe∣uer pleaseth God: and againe, It is necessarie that euery man that is good, should be of great piety towards God, and con∣sequently that he suffer with a patient mind whatsoeuer hap∣peneth vnto him, knowing that it happeneth by diuine pro∣uidence which gouerneth all things. Neither in truth can there be a more effectuall argument, to moue vs vnto conten∣tation of mind, and to beare whatsoeuer befalleth vs with patience and comfort, then to consider, that God, who is in himselfe infinite in wisedome and knowledge, and vnto vs most gratious and mercifull, doth so order and gouerne all things with his prouidence, that not so much as a sparrow can light on the ground, or an haire fall from our head, but as

they are guided by it. Whereof it is that our Sauiour Christ* 1.805 persuading vs to lay aside carking care, & to rest wholly vp∣on God with contentation of mind, doth chiefly insist vpon this reason, as being most powerfull and effectuall. For if there be no doubt to bee made either of Gods ability, or of his loue; and if we certainely know that by his wise, power∣full and most gracious prouidence, he appointeth, directeth and gouerneth al things whatsoeuer, which happē vnto vs, or any way concerne vs: then must we also necessarily conclude, that all that befalleth vs is for the best; and that the calling, state and condition wherein wee liue, though in it selfe it may seeme euill and full of miserie, and were in truth so as it seemeth, vnto other men, yet vnto vs it is of all others most good and profitable, seeing it is appointed and allotted vn∣to vs by God, whose infinite wisedome, power, truth, and loue would haue disposed otherwise of vs, had he not known this estate most fitting for vs; and would not haue denied vnto vs any thing which our hearts desire, but that hee kno∣weth that they would doe vs more hurt then good, and hin∣der, rather then further the eternall saluation of our soules. So the Psalmist telleth vs, that those who feare the Lord shall want nothing; the which he limiteth and restraineth in the* 1.806 next verse, because we are ready to make our concupiscence, and not reason and truth, the measure of our wants, telling vs that they shall not want any thing which is good; for other∣wise, if God should bestow vpon vs those things which hee knoweth would be hurtfull vnto vs, though they be good in their owne nature, they would be euill vnto vs, and through* 1.807 our abuse, of benefits become curses. And therefore whatso∣euer our condition or portion is, wee may safely conclude, that it is best for vs, and say with the Prophet Dauid, the lines are fallen vnto me in pleasant places, yea I haue a goodly he∣ritage; praising the Lord for that we haue, and not murmu∣ring for that we haue not. For if wee know that for the care and loue which God beareth vs, hee hath giuen vnto vs that we haue; let vs know also that in the same care and loue hee hath measured vnto vs our proportion, which should make vs reioyce in those things which we haue receiued, and not

breake out into impatiencie, because something we desire is withheld from vs; yea seeing the Lord keepeth nothing from vs, but such things as he knoweth would be tentations vnto sinne, let vs glorie in these wants, and giue thanks to God, that we haue not more gifts then grace to vse them, nor receiued a burthen aboue our strength.

Yea will some say, but I see others whō God loueth abound* 1.808 in honours, riches and delights, who notwithstanding serue God faithfully, and imploy these gifts which they haue re∣ceiued, to the glory of him from whom they haue receiued them; and why might not I also enioying them be bettered and not hurt by them as well as they? I answere, that all are not of the like nature and temper, but as wee say, so many men, so many minds; by reason wherof it commeth to passe, that ones food is anothers poyson, one mans raising is ano∣thers ruine, and that which is most profitable for this man, is for another most pernicious. There is no wise physition gi∣ueth the same physicke to all patients, or in the same propor∣tion; but he fitteth it in quantitie and quality to euery ones neede, giuing one pils to purge him, another cordials to re∣store him; one must bee launched, another must bee healed; one must haue sauces to quicken his appetite, another must fast, and be cured by abstinence. Neither is there any wise housholder that particularly knowing the condition of his familie, will prouide for, and feed all with like food, or with equall quantity; for one loueth that which another loatheth, and this man ariseth hungrie with that allowance, which would cause another to surfet with excesse. And doest thou denie vnto God that liberty of disposing vnto euery one that which best befitteth them, when as thou allowest it vnto men? Shall the physition order his patients as hee pleaseth, who often faileth in skill, and sometime in faithfulnesse; and shall not the Lord be allowed to purge or restore, wound or bind vp, cautherize or heale, as hee knoweth most fitting for his seuerall patients, seeing hee can neither erre in know∣ledge, nor faile in loue? Shall the housholder haue leaue to dispose of his owne goods in his owne family, who notwith∣standing may be short in discretion, or partiall in affection;

and must the Lord bee stinted, so as hee may not giue accor∣ding to his pleasure that allowance to euery one which hee knoweth most requisite, seeing his wisedome is infinite and his loue incomprehensible, respecting the person of none, but doing good to all, as their state and condition doth require? We find by experience that one man is bettered by liberty, another by restraint. One being of an ingenuous nature, is made better by benefits, another of a more seruile dispositi∣on becommeth worse, and is onely mended with threats and punishments: vpon the one kindnesse worketh, vpon the o∣ther feare. This man is fit for imployment when he hath well fed, another is so drowsie that he is good for nothing but to sleepe. Now who is most fit to iudge of thy nature and dis∣position, and accordingly to allot vnto thee the most fitting proportion? Thou, who being blinded with pride and selfe∣loue* 1.809 ouerweenest thy gifts, and thinkest thou couldest well beare a saile, which in truth would ouerturne thee; or God,* 1.810 who hauing made thee of nothing searcheth the heart and raines, and plainely seeth all thy secret thoughts and hidden imaginations, notwithstanding all those vailes which selfe∣loue hath cast ouer them? Thou desirest honours, but God knoweth that pride lurking in thy heart, would if thou had∣dest them, make thee insolent and the more ambitious; thou wouldest wallow in worldly delights, but God knoweth that thou wouldest dote so much vpō them, that thou woul∣dest neglect the ioyes of heauen; thou wishest to bee rich in goods, but God knoweth they would make thee poore in godlinesse: thou desirest health and strength, but God seeth they would make thy soule sicke and weake, causing thee to bee the more secure, and to put the day of repentance farre from thee. And therefore the Lord giueth thee contempt for honour to make thee humble, and fit by stooping to en∣ter into the gates of heauen; he giueth thee miseries for de∣lights, that being weaned from the world thou maiest hun∣ger after his eternall ioyes: in stead of riches, hee giueth thee pouerty, that thy heart being empty of worldly vanities, may be filled with his graces; and for health hee giueth thee sicknesse, that thou maiest daily cast vp thine accounts, and

be alwaies ready when hee calleth for thee to giue a recko∣ning of thy stewardship.

Yea but the Lord if he would, might haue made mee ho∣nourable* 1.811 and humble, rich and gracious too, he might haue giuen me abundance of his gifts, and a mind also to vse them well; and seeing others haue both, why haue not I as well as they? But who art thou O man who disputest with God! should the pot say to the potter, why hast thou made me thus? Though there were no other reason why thou hast not re∣ceiued these double gifts of prosperity and grace, but Gods sole will, it were sufficient to satisfie vs, seeing they are his free and vndeserued gifts, which he may iustly bestow where he pleaseth. For may he not doe with his owne what he will? or is our eye euill because he is good? Is it not enough for vs to be seruants of his familie, vnles we be stewards and chiefe officers? should we not rather be thankfull for receiuing ma∣ny benefits, then repine because wee haue not receiued all? doth it not suffice vs that we are made partakers of his chiefe iewels, and are adopted sonnes and heires of our eternall pa∣trimonie; vnlesse wee haue also seruants wages, and a large share in earthly trifles? and can we not bee content that the Lord hath giuen vs leaue to goe to heauen, if wee may not also chuse our way? But consider further that thou art not scanted of any thing thou desirest, because the Lord is nig∣gardly in his gifts; for his bounty was such, that had it not been our owne fault, wee might haue been partakers of all: for in our first creation he gaue vs grace and glory, vertue and happinesse, abundance of his blessings, and holy wisedome and pure affections whereby we were enabled rightly to vse them. But by our fall in the loines of our first parents, wee brought our selues into the state of corruption, whereby wee lost all right both to spirituall graces and worldly blessings; and are wee not well though for a while wee haue not both, if the better part be restored vnto vs? By our sinne we haue so disordered Gods blessings, and diuided his gifts, that very seldome his spirituall graces and temporall benefits will rest together, vnlesse by the supernaturall and admirable worke of his holy spirit they bee reconciled: and would wee daily

haue God to doe miracles by ioyning the height of pros∣perity, and the height of grace, and as it were heauen and earth in the same subiect? Againe, consider that in this state of corruption, for the preseruing of humane society, it is ne∣cessarie that there should bee some of meane quality, as well as honourable, poore as rich, weake as well as strong; and why should any thinke that the condition wherin God hath placed him, is not as fit for him as for another? for wherein hath he deserued better at Gods hands that hee should pre∣ferre him? or what hath hee that hee hath not receiued? or why should any desire all, when as vpon examinatinon hee shall find that he deserueth nothing? Furthermore, if it plea∣seth the Lord, the more to manifest the glory of his wisedom and power, to cast vs first downe whom hee meaneth to ad∣uance; to make contemptible, whom hee purposeth to make glorious; to afflict with pouerty and miserie, whom hee intendeth to inrich with eternall happinesse, and to bring vs to heauen as it were by hell gates; why should wee not willingly follow him euen in the foulest way that will bring vs to the faire iourneies end of ioy and blessednesse? Finally, let vs remember that the world was not made for our para∣dise, where we should haue all ioy without sorrow, and good without the mixture of any euill; but for our pilgrimage, where for sinne we should be afflicted, tried and proued, that so through Gods free mercy being found fit, wee might bee receiued into our heauenly countrie, and there inioy our happinesse and fe••icity, without the disturbance of any mi∣serie. Lastly, let vs consider, that God in his kingdome hath seuerall rewards, though the same blessednesse, and as it were crownes of glory, of diuers makings. Hee hath one re∣ward and crowne for the patient poore, and another for the bountifull rich; one for them who are humbly honourable, and another for them who are couragious in contempt; one for them who doe well, and another for those that suffer for well doing; measuring his rewards according to the measure of his gifts and graces: why therefore should wee not desire to haue all fitted? why should we not bee content with any so we may be sure of one? why should we not with patience

and cheerefulnesse suffer heere want, that there we may haue fulnesse; miserie that we may find ioy; pouerty that we may be inriched with these treasures; and ignominie and con∣tempt, that we may receiue this crowne of glory. And this argument of comfort and contentation our Sauiour Christ vseth: for hauing persuaded his disciples to relie on Gods prouidence without carking care, and promised that if they* 1.812 would seeke first Gods kingdome and righteousnesse, they should haue also worldly necessaries supplied vnto them; be∣cause they were like to haue some small discouragement by their short allowance of these dersied benefits, hee willeth them not to feare for al this, because it was their fathers plea∣sure to giue them a kingdome.

The next meanes to attaine vnto contentation, is to liue* 1.813 an holy and christian life, walking in the waies of Gods commandements, in sincerity and vprightnesse of heart; for first godlinesse must enrich vs, before we can be content with that wee haue: first God must dwell with vs by his spirit, be∣fore wee can be content to forbeare the worlds companie. Our hearts must be filled with better things, before wee can be willing to part with worse; they must bee inriched with heauenly treasures, before wee will leaue immoderate see∣king of earthly trash; they must be indued with knowledge, faith, affiance, hope, loue and the rest of Gods sanctifying graces, before they can lightly esteeme of honours, riches, and earthly delights: for hauing a naturall appetite and hun∣gring desires, either they must bee filled and satisfied with that which is good, or else they will with vnsatiable longing affect and couet worldly vanities; like the stomacke, which vnlesse it be sufficed with wholesome food, will sucke in the wind, though being full of it it is not satisfied, but rather tor∣mented. Againe, if wee haue any true contentment we must haue it in the Lord, as hath been shewed; but there is no con∣tentment to be had in God without godlinesse: for howso∣euer the Lord be infinite in wisedome, power, goodnes, loue, and truth, yet we cannot comfortablie apply any of al this to our selues, for our vse & benefit; neither in truth do they at al appertaine vnto vs, vnlesse we performe such conditions as

God requireth, louing, fearing, trusting in, and seruing him in simplicity, sincerity, and vprightnesse of heart; seeing the Lord hath limited the promises of all his mercies to such as obserue them. So the Psalmist saith, that nothing shall bee* 1.814 wanting which is good to those who seeke the Lord and feare him; that if we delight in the Lord he will giue vs our hearts desire, that the Lord will bee a sunne and shield, giue grace and glory, and withhold no good thing from them that walke vprightly. So the wise man telleth vs it is the good conscience which makes a continual feast; and y^t it is the feare* 1.815 of the Lord, which being put into the skole with a little, waigheth downe in worth and waight all worldly riches and abundance. Finally, our Sauiour Christ telleth vs▪ that wee shall haue from God a supplie of all earthly necessaries; but* 1.816 it is vpon the condition, that we first seeke his kingdome and righteousnesse. Those therefore who performe these duties which God requireth, may with comfort and contentation of mind rest securely vpon his prouidence and promises, be∣cause they haue assured interest and title vnto them; and they may ioyfully submit their willes vnto his, taking all hee sen∣deth in good part, seeing his mercies are sweet, and his cha∣stisements wholesome, and all whatsoeuer being foreseene and directed by his wisedome, ruled by his prouidence, and applied vnto vs in loue, must needs turne to our good, and further our saluation. Whereas contrariwise those who li••e in their sinnes, and haue no desire to serue the Lord, can ne∣uer haue this true contentation, because in the storme of troubles, they want this hauen to flee vnto, and in their wants cannot with comfort and assurance flee vnto God for helpe, seeing they conceiue of him as iust Iudge, who will take vengeance on them for their sinnes, and not as of a mercifull father, who will supplie all their wants, seeing they liue not like his children, but like his enemies.

Lastly, if wee would haue contentation in all estates, wee* 1.817 must as well haue an eye vpon those things which through Gods mercy we enioy, as vpon those things which we want; and thinke as well what we deserue, as what we desire. For if we would consider that in our greatest wants we inioy innu∣merable

blessings of God, whereas our sinnes haue deserued, that they should all be taken from vs, and his iudgements and punishments inflicted, as a fit wages for our sinfull ser∣uice; then would we not be discontented for that we haue not, but contented with that we haue, nor repine for wan∣ting some things, but reioyce that the Lord vouchsafeth vs any thing. Againe, if we would but consider how many be∣nefits we inioy which others want, who are much more wor∣thie; if we would looke how many come behind vs in re∣wards, that go far before vs in desert; we would not through discontent make our selues miserable, because we cannot be so happie as we desire; we would not fret because some go before vs, but reioyce that we are preferred before so many; nor repiningly thinke Gods liberalitie scant and strait, be∣cause we haue not all, but rather admire and thankfully ex∣toll his infinit bounty, that he vouchsafeth vnto vs any thing, who haue deserued nothing: whereas if our finger be alwaies vpon our sores, and our eye vpon our wants, neuer thinking what we haue, but what we desire; if we alwaies looke vpon those who go before vs, and neuer cast backe our eye vpon those that follow vs; if we compare our wants with others plentie, and our miseries with their ioyes; neuer looking at that wherein they also are defectiue, nor vpon those euils, wherein they haue their share; then can we neuer want sor∣row and discontent, because we are our owne tormenters, nor liue at ease with comfort and quietnesse, seeing we picke quarrels against our owne peace, and whip our selues with rods of our owne making.

And thus haue I shewed that our contentment is to be* 1.818 found in spiritual and not in worldly things: but for as much as wee cannot heere haue full contentment, because we are not full of grace, nor be throughly satisfied with spirituall things, because they are imperfect, and our desires also worldly and carnall; let vs aboue all things labour to attaine vnto heauenly happines, and to be partakers of those eternall ioye•• which will fully satisfie without all loathing satietie, seeing by the infinit wisdome and power of God they are of such a nature, that their fulnesse is accompanied with a con∣tinuall

appetite, so as they do at the same time satisfie and in∣flame desire, prouoke and quench the thirst, and so inlarge the heart perpetually, as that they also fill and content it; and whereas the worlds pleasures like chil-blanes in the feete, do itch and ake both together, and like the itch make vs lose that pleasure by smarting, which we tooke in scratching; these heauenly ioyes bring fulnes and perpetuity of content, without the mixture of any trouble: so the Psalmist telleth vs, that in Gods presence is fulnesse of ioy, and at his right hand* 1.819 there are pleasures for euermore; that we shall be satisfied with the fatnesse of Gods house, and that God will giue vs drinke out of the riuers of his pleasures: for God shall be vnto vs all in all,* 1.820 and beholding his face in righteousnesse we shall be satisfi∣ed with his image, as the Scripture teacheth vs: for what can suffice if God satisfie not, seeing he is infinit in all goodnesse, loue, louelinesse, beautie, wisdome and all perfections? And therefore if we be once certaine of these ioyes, though it be but by the assurance of faith and hope, we shall not mourne with discontent in the absence of worldly vanities, seeing we shall want them no more, if once this diuine brightnesse hath illuminated our hearts, then we want the candle light when the Sun shineth. Now if we would attaine vnto this as∣surance of these heauenly ioyes, we must make Christ our way, for none climeth thither but by this a 1.821 ladder, and by a liuely faith be ingrafted into him, that so in him being re∣conciled, iustified and adopted, we may being b 1.822 sons, be also heires of euerlasting happinesse; as also we must shew the fruits of our faith in sanctification of life, seeing the Scrip∣tures plainely teach vs, that if wee bee not c 1.823 sanctified, we are not iustified, and if we be not iustified, we shall neuer be sa∣ued, that without d 1.824 holinesse we shall neuer see God, that e 1.825 nothing vncleane shall enter in thither, and that vnlesse we be f 1.826 regenerate and borne againe, we can neuer enter into the kingdome of heauen: and therefore if we would be citi∣zens of the kingdome of glorie, we must first passe thorow the suburbs of grace; we must do God seruice, if we expect to receiue g 1.827 wages; and h 1.828 ouercome the spirituall enemies of

our saluation, before we can receiue the crowne of righte∣ousnesse, and triumph as conquerers in euerlasting glorie.

CHAP. XX.

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

ANd thus haue I shewed the vanitie of the* 1.829 world and worldly things, & that by rea∣son hereof they do not satisfie & content vs. The next argument which in my gene∣rall diuision I propounded to perswade al to a iust contempt of them, in comparison of spirituall grace and eternal glorie, is their vnprofitablenes. The which also is a necessarie consequent of their vanitie: for because they are vaine and worthlesse, therefore they cannot greatly profit those that haue them; whereof it is that the Wise man hauing shewed that all is vanitie, presently infer∣reth,* 1.830 that there is no profit vnder the Sunne. And holy Samuel exhorteth the people to serue the Lord with all their hearts, and* 1.831 not to turne after vaine things, which could not profit nor deliuer them, because they were but vanitie. And our Sauiour Christ telleth vs, that it will not at all profit a man, though he gaine* 1.832 the whole world, if hee lose his soule, as hee surely doth, who more esteemeth gold then godlinesse, and setteth his heart more vpon these earthly vanities, then vpon God himselfe, and the eternall ioyes of his kingdome. So that these world∣ly things are like vnto glittering tinsels, which make a glo∣rious shew, but being vaine and worthlesse, serue to no good vse, but make those that weare them the prouder only, and not the warmer, as equally letting in the outward wind that cooleth them, and the inward wind of vaine glorie, whereby they are swelled and puffed vp; or like vnto cloathes full of massie gold, which adorne vs vnto others, but loade vs in our owne sense; for howsoeuer worldly vanities make a goodly shew to those who neuer had them, yet their owners find

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

But this will better appeare in the speciall examples of* 1.833 honors, riches and carnall pleasures: for what profit is there in vaine-glorie, the praise of men, and worldly preferments, if we ambitiously affect them, and set our hearts too much vpon them; seeing they do not so much extoll and magnifie vs before men, as they abase and vilifie vs in the sight of God? And what will it profit vs to be praised of men, when God and our owne consciences shall condemne vs, either because we haue compassed these honors by euill meanes, or sinne in their fruition, by preferring them in our hearts before God and godlinesse? What will it auaile vs, if running ill in the spirituall race we haue the applause of the standers by; if the Iudge himselfe censure vs as vnworthie to receiue the gar∣land? It is not these waxen wings of mens praises, which are* 1.834 readie to wind euery way with the heate of their affections, and melt and vanish when the scorching▪ Sunne of affliction ariseth, that will carrie vs to heauen; neither is it their dis∣praises that can hinder vs in our ascent, if we be supported with the wings of faith and a good conscience, much lesse pull vs downe againe, when we are once seated on the throne of glorie: and therefore foolish is our course, if we take more paines to seeme good in shew, then to be so in truth; to haue the commendations of men, then the testimonie of a good conscience; and be more carefull to be applauded of those, who must stand at the same barre, then to bee approued of our Iudge, by whom one day we shall be iustified or con∣demned.

Neither is there more profit in worldly riches, seeing as* 1.835 our Sauiour Christ telleth vs, though a man haue abundance, yet his life standeth not in his riches; because as elsewhere he speaketh, man liueth not by bread only, but by euery word which proceedeth out of the mouth of God. And though a man haue neuer so great store, yet he hath few priuiledges aboue him, who hath only necessaries, or some small competencie: for as the Wise man saith, When goods increase, they are increased* 1.836 that eate them, and what commeth to their owners, but the behol∣ding

of them with their eyes? In which respect men abounding* 1.837 with wordlly wealth, haue that benefit by their riches, that stewards haue in a great family, by the great summes which are committed to their disposing, whereby (at least if they be faithfull) they onely haue their care and paines increased whilest they make prouision for so many mouthes and bel∣lies; and the greater and more difficult reckoning to make, when their masters call them to yeeld their accounts. For what are rich men but Gods stewards, who haue their abun∣dance committed vnto them, not to spend their superfluity in riot and excesse, but to maintaine and relieue their fellow seruants? and what in this regard doe their great receits pro∣fit them, seeing of all, they haue but meate for their bellies, and clothing for their backes, and of the rest must bee ac∣countant to our great Lord and master how they haue be∣stowed it, when at the great day of his appearing hee shall call them to a reckoning. Yea but being stewards they may allow to themselues a double portion; and all things com∣ming through their hands, they haue more liberalll mainte∣nance, and a greater share in those rich talents which are committed to their disposing. For example, they haue the priuiledge of full tables and daintie diet, of costly apparell, and soft beds; whereas the poorer sort haue scant and course fare, mean•• clothes, and hard lodging. To which I answere, that these benefits are exceeded by the inconueniences which doe accompanie them; and though they were not, yet in the very fruition of these things, wherein they glory most, they haue little priuiledge aboue them who are skanted of them; seeing howsoeuer they much exceed them in their store, yet neither in profit nor delight; for the pleasure of eating and drinking, consisteth not so much in the dainti∣nesse of our fare, as in the disposition of those who sit at the table, seeing he who bringeth with him an hungrie appe∣tite* 1.838 and good stomacke, feedeth on his course fare with more delight, then he who is glutted with often surfetting on his most costly cates, although his stomacke bee whetted with great variety of meates, and innumerable sorts of allu∣ring sauces. But herein the poore haue priuiledge aboue the

rich, because their labour prouoketh their appetite, which is satisfied at their meales without surfetting, either because by reason of the scantnesse of their prouision they cannot, or in respect of the coursenesse of their fare they will not exceed due measure: whereas the rich hauing their stomackes cloy∣ed with insobriety and intemperance, into which they haue fallen, whilest their bewitching dainties, and variety of di∣shes haue allured them, by pleasing their pallet to oppresse their stomackes, and wanting the meanes of labour and ex∣ercise to recouer them; they haue still their hunger preuen∣ted with their prouision, and so comming to their meales with cloied appetites, they rather loath then delight in their daintiest fare, and not knowing whether it were best to eate any thing or nothing of all their delicates, they in∣wardly fret that hauing so good meate, they haue no better stomackes; and repent of their last meales gluttonie, not be∣cause they hate their sinne, but because they haue lost their appetite, and now are depriued of all their pleasure, because they had then too much. Neither haue they any great bene∣fit by their brauery aboue those that goe in plaine habits, see∣ing these no lesse then they attaine vnto the maine ends of apparell, which are to keep vs warme and to hide our shame; whereas they by their superfluity gaine but more care and trouble, and by displaying these ensignes of pride, expose themselues to the skorne of their superiours, and to the enuie of those who are of meaner condition and estate. Finally, they haue no great priuiledge aboue the poore in respect of their soft beds, rich couerings, and costly canopies: for wher∣as the chiefe vse of a bed is to sleepe in it, and take our rest; the rich doe least of all attaine vnto it, though their lodging be neuer so easie and gorgeous, partly because their fulnesse and excesse are as great hinderances to rest, as hunger and want, and partly because their heads are troubled about their riches, whilest they are thinking either of getting more, or of keeping and disposing that they haue; whereas poore men which lie harder, doe sleepe much more soundly, after their sober meales, and their daies labour. And this the wise Salomon obserued: The sleepe (saith he) of him that trauelleth* 1.839

is sweet, whether he eate little or much, but the satiety of the rich will not suffer him to sleepe. By all which it appeareth that ri∣ches doe not greatly profit vs, no not so much as in respect of worldly benefits. Yea (as one saith) it is well with vs if we* 1.840 doe not receiue hurt by their fellowship; it sufficeth that we be not made worse by them, seeing they cannot make vs bet∣ter. It is true indeed that they who abound in wealth haue fit opportunity and meanes of doing the workes of mercy and of comforting and doing good vnto many, but this pri∣uiledge they haue aboue the poore, onely in manifesting the bountie and goodnesse of their mind vnto men, for both are alike and equally accepted in the sight of God, the rich man who doth good deeds both with heart and hand, and the poore man, who wanting ability, is onely bountifull in his affection, and willing desire.

Now if this be true of those rich men, who by their vse of* 1.841 riches haue those vsuall comforts which they afford; then how much more is it verified of sordidous misers, who how∣soeuer they abound with al maner of wealth, yet their riches are altogether vnprofitable vnto them? For whilest they thinke of gathering and scraping more and more, they for∣get to enioy that they haue, and so of masters become only iaylors and keepers of their wealth, hauing no vse of it them∣selues, nor letting others vse it; wherby it commeth to passe, that of all they haue they haue nothing, and yet are tormen∣ted with the want of all which they haue not. So that these are like him who was possessed with that vnrulie diuell, or rather legion of wicked spirits, for this diuell of sordidous* 1.842 couetousnesse, will not suffer them to dwell in their houses, because they would not lose the hire; nor to eate meate, or weare their clothes, because they require cost, and hinder their bags from filling; but causeth them in franticke maner to breake all bonds of common honesty, to toile and trauell by sea and land, to runne a thousand desperate courses, and to wound their heads with cares, and their harts with griefe, whilest they are drawne on with hope to encrease their wealth, and when with all this care and danger they haue attained to their desires, they haue no vse or benefit of all

that which with so great paine and perill they haue scraped together. Like vnto them who being athirst, spend all their time in drawing water, and in filling their cisternes, but yet haue no power to drinke, though all their vessels doe ouer∣flow; wherein they commit that miserable follie which the* 1.843 rich foole in the Gospell fell into, who though he had abun∣dance of all things, yet neuer thought of inioying any thing till he was ready to leaue all, bidding then his soule to liue at ease, to eate, drinke, and take it pleasure, when as in the very same night it was taken from him. And this follie the sonne of Syrach obserued. Some man (saith he) is rich by his* 1.844 care and niggardship, and this is the portion of his wages. But when he saith I haue gotten rest, and now will eate continually of my goods; he considereth not that the time draweth neere that he must leaue all these things vnto other men, and die himselfe. Whereby it appeareth that abundance of wealth bringeth no true profit vnto these misers, because they defraud their owne soules, not suffering them to inioy any thing they pos∣sesse. And as Moses onely saw the land of Canaan, but for his sinne was not permitted to haue any share or portion in it: so they haue for their miserable couetousnesse this pu∣nishment by God inflicted on them▪ that they shall onely see their goods with their eyes, but neuer inioy them for their comfort▪ and that they shall coile and moile for their succes∣sor, oftentimes they not knowing who hee shall bee, and re∣ceiue no maner of benefit by their owne labours, but as pipes keepe none of the water to themselues that runneth through them, but conueigh all to their cisternes; so they are not able to retaine any of the goods which they possesse, for their owne benefit and comfort, but onely serue as ouerseers to conuey them to their heires; who for the reward of all their painefull labour, doe whilest they liue grudge them their liues, as they grudge themselues all the comforts of life; and doe not so much loue them because they shall hereafter receiue much by their care and prouision, as loath and hate them, because already they haue not receiued it; they stan∣ding in their way, and keeping from them that which they so much couet. And after their death commonly spend in

riot and excesse, that which they haue gotten with miserable niggardlinesse, seldome remembring their benefactors, vn∣lesse it be to flout their follie, and inuey against their sordi∣dous auarice, the which they so much hate and abhorre, ha∣uing seene the wretched fruits of it in their progenitors, that vsually they runne into the contrary extreame, and become* 1.845 as prodigall as they were niggardly, and so within a while haue not that in possession, which the other had not in vse. So the Sonne of Syrach saith, that he who gathereth and scra∣peth by defrauding his owne soule, he gathereth for others, and they shall make good cheere with his goods. By all which it is eui∣dent that misers may get much wealth, but no gaine or pro∣fit, great store of riches, but no goods; for that onely is good vnto vs, whereof we haue not the possession alone, but the vse and fruition also, whereas, like their bags, they haue onely the keeping of their money, and haue no good, but great hurt by it, whilest (like them) they are worne out with care and labour, in getting and keeping it, and haue no com∣fort by inioying it. And thus by this their miserablenes, they make Gods gifts to be no benefits, and turne his blessings in∣to heauie burthens. So the Sonne of Syrach saith, that riches are not good to a niggard, and what should an enuious man do with* 1.846 money? For that is only good and to be esteemed Gods bles∣sing, whereby we receiue good, and haue it in vse and fruiti∣on, as well as in custodie and possession: for so the Psalmist saith, When thou eatest the labours of thine hands thou shalt be* 1.847 blessed, and it shall be well with thee. And the Preacher teacheth* 1.848 vs, that there is no benefit to man in all he enioyeth, but that he eate and drinke, and delight his soule with the profit of his labour, and that we haue this of the hand of God. And againe, I know that there is nothing good in them, but to reioyce, and to do good in his life, and also that euery man eateth and drinketh, and seeth the commoditie of all his labour; this is the gift of God. Where∣by he implieth, that it is a gift, and no gift, or a gift, and no benefit, when God bestoweth goods, and not grace to vse them for good purposes, both by reioycing in their fruition, and by imploying pa••t of them to charitable and pious vses; yea rather the possession of riches without the vse hurteth the

owners, and not profiteth them, as being vnto them heauie burthens, and causes of the incurable disease of greedie co∣uetousnesse. So the Wise man saith, There is an euill sickenesse* 1.849 that I haue seene vnder the Sunne, to wit, riches reserued to the owners thereof for their euill; and these riches perish by euill tra∣uaile, and he be getteth a sonne, and in his hand is nothing; as he came forth of his mothers belly, he shall returne naked to go as he came, and shall beare away nothing of his labour, which he hath caused to passe by his hand? And this also is an euill sicknes, that in all points as he came, so shall he go, and what profit hath he, that he hath trauailed for the wind. Also all his daies he eateth in darknesse with much griefe, and in his sorrow and anger. Behold then what I haue seene good, that it is comely to eat and to drinke, and to take pleasure in all his labour, wherein he trauaileth vnder the Sunne, the whole number of the daies of his life which God giueth him; for this is his portion. Also to euery man to whom God hath giuen riches and treasures, and giueth him power to eat thereof, and to take his part, and inioy his labour, this is the gift of God. As though he should say, this, and no other: for as for riches without vse, they are so far from deseruing the name of blessings and benefits, that they are to be reputed curses and heauie iudgements. So Iob saith of the wicked man, that in lieu of his sin he shal haue this punishment laid vpon him, that though he should heape vp siluer as the dust, and prepare rai∣ment* 1.850 as the clay: He may prepare it, but the iust shall put it on, and the innocent shall diuide the siluer. And the Wise man tea∣cheth vs, that to a man that is good in Gods sight, he giueth wis∣dome,* 1.851 and knowledge, and ioy, but to the sinner he giueth paine to gather and to heape, to giue him that is good before God; this also is vanitie and vexation of spirit. And elsewhere, he that loueth* 1.852 siluer shall not be satisfied with siluer, and he that loueth riches shall be without the fruit thereof. Yea so heauily doth this iudgement of God sit vpon them, that afterwards he preser∣reth vntimely and abortiue birth, before such a miserable and wretched life. And the Sonne of Syrach saith, that there* 1.853 is nothing worse then when one enuieth himselfe, and that this is the reward of his wickednesse.

And thus it appeareth that riches are vnprofitable to those* 1.854

who set their hearts vpon them: the like also may be said of carnal pleasures, which if they be ouer highly valued, and too much affected, do vs no good, but are as vnprofitable as ei∣ther of the other. And this the wise Salomon teacheth vs by his owne experience, for hauing sought to please himselfe with all manner of delights, and demed no ioy to his heart which it could desire, concludeth at last that he could find no profit in any of them, but vanitie and vexation of spirit. If* 1.855 therfore he who had al the delights which a great kingdom, a peaceable and prosperous raigne, and abundance of all worldly plessings, were able to yeeld vnto him, could not af∣ter he had tried many conclusions, to giue his heart ioy and pleasure, find any profit in any of them: how vnprofitable are our delights like to proue, who want these plentifull meanes wherin he abounded, and haue all our comforts crossed with many miseries, from which he was priuiledged? But if we would further consider, that that alone is to be esteemed tru∣ly profitable, which doth profit vs in our place and calling, and aduanceth the maine ends at which we aime, we should plainly perceiue how little profit there is in pleasure: for we are called to the state of Christianitie, to be the seruants and children of God, and the maine end which we propound in all our doings and proceedings, is to glorifie God in our owne saluation, to finish our course with ioy, and to passe the time of our pilgrimage so in Gods feare, as that in the end of our liues we may arriue at our heauenly countrie, and inherit those eternall ioyes. But alas how little do worldly pleasures (especially when they are too much esteemed and affected) in these respects profit vs? How slenderly doe they aduance these ends and further vs in this way; yea rather how much do they endamage vs, and either slacken our pace or quite hinder vs in this spirituall race? whilest being so besotted on these earthly delights, we neuer think of our heauenly ioyes, or spend that precious time in vaine sports, wherein we should labour to furnish our hearts with Gods spirituall and sauing graces, and attaine vnto certaine assurance that we haue our part and interest in that eternall happinesse; or fi∣nally, whilest being pampered with these worldly pleasures,

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

But concerning the hurt which we take by worldly things* 1.856 abused through our corruption, I shall haue occasion to speake more hereafter; heere onely I am to shew that they are vnprofitable: which that we may more cleerely vnder∣stand; let vs further consider, that howsoeuer they may some∣what helpe vs in some small trifles, and in attaining vnto our ends in some base and slight things; yet they are altogether vnprofitable in furthering our maine ends at which wee should aime, as neither deriuing vnto vs any great and desi∣rable good, nor yet freeing or helping vs in our greatest dif∣ficulties, and most heauie and dangerous euils. For first, these outward things do not impart vnto vs any essentiall good∣nes, or by hauing them, make vs better then those that want them; they do not make vs more esteemable in Gods sight, for he accepteth not the persons of Princes, and regardeth not* 1.857 the rich more then the poore, for they be all the worke of his hands: neither doth he measure mens goodnesse by their goods, but by their godlines; for better (saith the Wise man) is the poore that walketh in his vprightnes, then he that peruer∣teth* 1.858 his waies, though he be rich. They do not make vs better in our selues, for seeing they are not any way essentiall vnto vs, but outward accidents, we haue nothing added to our per∣fection, when we haue them, nor any thing diminished, when we want them; that which truly maketh vs better, bettereth our being, and addeth some perfection to our essence; now whereas we haue a double being, one by generation as men, another by regeneration as Christians, the excellencie of the former consisteth in the perfection of reason, and of the lat∣ter, in true godlinesse; and therefore seeing these outward things neither make vs more reasonable, nor yet more godly and religious, they do not at all make vs better, our goodnes

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

and care in vsing all his knowledge for the good of the passengers. And thus also it is in other creatures; for the Vine is not praised for it faire leaues, straight body, and good timber; but for it fruitfulnes in bearing good and pleasant grapes: neither is the horse bettered by his rich saddle, and golden trappings, seeing his goodnes consisteth not in these things which may at night bee taken from him, but in his shape, strength, soundnesse, good pace, and sure trauelling. And so the excellency and goodnesse of a christian consisteth not in these outward things, as honours, riches, pleasures, but in the fruits of godlinesse, which hee oftentimes beareth better, and in greater abundance when as hee is pruned, and these outward superfluities taken away; not in his gay habit and rich furniture, but in his swiftnesse and surenesse in run∣ning the spirituall race, which hee commonly best perfor∣meth when hee is lightened and vnloaded of this worldly brauerie. If these earthly things would serue to enrich our soules with Gods spirituall graces, if they would purchase Christ, and procure for vs the rich robes of his righteousnes;* 1.859 if they would further vs, and make vs more couragious and constant in the profession of Gods truth, and in the practise of all christian duties, then were they indeed much to bee e∣steemed, as being truely profitable; but the base as well as the honourable, haue their part in the glad tidings of the Gospell; and the poore as well as the rich; for Christ is got∣ten and applied by faith, and not with wealth, and his graces after which our soules thirst, are bought without money, as the prophet speaketh; and therefore the Apostle Peter in the abūdance of spiritual graces, wanting these outward things, professeth, that he had neither gold nor siluer. Neither* 1.860 doe they inable vs to make our christian profession in the time of danger, or imbolden vs to suffer for the testimonie of the truth, nay rather wee are most cowardly in performing these duties, when we most abound with these earthly vani∣ties; and when honour and riches are silent for feare of losse, pouerty and meannesse make a bold profession: whilest Ni∣codemus a great ruler stealeth to Christ by night, the poore fishermen follow him at noone day. And hereof it is that

when the most bold profession was to bee made, and the greatest persecutions to be suffered for the name of Christ,* 1.861 not onely the immoderate louing and desiring, but euen the possessing of these worldly things, more then for necessarie vse were forbidden, because Christ knew well enough, that their possession procured loue vnto them, and their loue wrought a feare of being bereaued of the things beloued, and this feare made them cowardly and backward in doing or suffering any great thing for Christ and the Gospell.

And thus it generally appeareth, that these worldly things* 1.862 doe not better vs in that which is best and most desireable; the which also might be easily shewed in the speciall instan∣ces of honours, riches and carnall pleasures; for these world∣ly honours being things outward and accidentall, doe no more better the persons of those that haue them, nor make them more eminent and high, in true worth and selfe excel∣lencie, then it increaseth a mans stature when hee sheweth* 1.863 himselfe in the top of a tree; and therefore as hee were ridi∣culous, who being a dwarfe, should boast of his talnesse, be∣cause hee hath gotten an high standing: so no lesse absurd were he to be esteemed, who being aduanced vnto eminent place of honour and dignitie, should thinke himselfe bet∣tered by this outward addition, being otherwise destitute of vertue, worth, and selfe excellencie, the essentiall parts of true nobility. For without these he is bettered only in place, and not in person; and hauing aspired to that height, not by vertue and desert, but by the vanity and proud ambition of his heart, his highnesse of place may rather be ascribed to his vaine lightnesse, then to his solid goodnesse, euen as the chaffe lieth higher then the wheat▪ because it is lighter, and not because it is better. Neither are wee made better by worldly riches in those respects wherin we are chiefly good, because these are inward and spirituall, and those externall and accidentall; in regard whereof one truely saith, that those who not hauing in them any good parts or selfe excel∣lency, doe measure their goodnesse by their goods, are like vnto a pennie purse full of money, which hath all it worth* 1.864 from that which it containeth; and therefore is contemned

as a thing of no value when it is emptied of the siluer. And in the same respect they are not vnfitly compared to the sheepe with the golden fleece, for when the skin was much sought after by all the gallants of Greece, the body in the meane time was contemned, and respected of none. Neither in truth doth this outward wealth make vs better, and more esteemeable before either God or good men; if they be seue∣red from the chiefe riches, spirituall grace, and true godli∣nesse. For Iob telleth vs that God respecteth the rich no more* 1.865 then the poore, and that hee regardeth not our riches and our gold. The Psalmist saith, that a small thing to the iust man, is* 1.866 better then great riches to the wicked and mightie: and the Wise man teacheth vs, that the poore is better who walketh in his vp∣rightnesse, then he that peruerteth his waies, though he be rich; and preferreth a poore and wise child, before an old and foolish* 1.867 king that will no more be admonished. And as God doth not regard any for their wealth; so neither doe the godly value any according to their gold, but according to their good∣nesse: for as one saith, it is not meet to despise the poore man* 1.868 that hath vnderstanding, neither is it conuenient to magnifie the rich, that is a wicked man. So that riches are so farre from be∣ing able to make vs glorious in heauen, that they haue no sufficiencie in them to make vs honourable on earth; so far from commending vs vnto God, that they doe not aduance our worth and esteeme in the iudgement of godly men. And therefore the Apostle Iames taxeth and reproueth those, who respected the persons of rich worldlings more then poore christians, or one exceeding in wealth, before another sur∣passing him in godlinesse; saying to the one because he hath* 1.869 a gold ring and gay apparell, sit thou heere in a good place; and to the other because he is in meane attire, stand thou there, or sit heere vnder my footstoole; because hauing no skill in christian heraldrie they tooke vpon them to dispose of places, seating him in a lower place who is of better des∣cent, of a more noble house, better stiled, and better manne∣red, euen a child of God, and heire of heauen, because of his plaine habi••e; and aduancing another of base quality, the child of the diuell, and slaue of sinne, because he is clothed in

rich apparell. And surely this errour must needs be foule: for if riches will not giue vs precedence before those who are honourable in the world; if they will not purchase true no∣bilitie, nor place vs in the seate of true honour; or if they doe, yet this honour is esteemed base, as being tied to their wealth, rather then to their persons (for if euery one ac∣count it base to haue all his esteeme for his seruants sake; it is much more base to be esteemed onely for his money sake, which is of lesse excellencie:) then how much lesse can this riches intitle vs to the true nobility of a christian, which chiefly consisteth in vertues and true godlinesse, which are free gifts of Gods rich grace, and neuer to be bought for* 1.870 any money? Finally, wee are not bettered by worldly plea∣sures in those maine things wherein the goodnesse of a chri∣stian chiefly consisteth, we are not furthered by them in our course of godlines, nor made more zealous in Gods seruice; we are not by them weaned from, but rather wedded vnto the world, nor helped forward, but rather hindered in at∣taining vnto our heauenly ioyes; yea so farre are they from bettering vs in the best things, and aduancing vs to the fru∣ition of spirituall grace, and eternall glory, that they doe not better vs in worldly things: for they doe not prolong life but shorten it, nor preserue health but impaire it, nor make vs honourable, but disgrace vs, nor enrich our estate, but rather impaire and begger it: how vnprofitable and con∣temptible therefore are these vanities, which neither make vs better to God, nor to the world; neither more honest in our selues, nor more honourable in others estimation?

CHAP. XXI.

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

BVt let vs descend to some particulars, and we* 1.871 shall easily see, that these worldly things nei∣ther helpe vs to the attaining of those things which are vnto vs chiefely good, nor to the auoiding of our greatest euils: they do not inrich our minds with true vertue, and Gods sauing graces, they do not make vs more humble, mercifull, patient, zea∣lous, nor any other way religious: yea rather doth not com∣mon experience teach vs, that worldly prosperitie is a step∣mother to vertue, those being most destitute of it, who most abound in worldly things; and they most rich in spirituall grace, who are most wanting in them? Do we not continu∣ally see with our owne eyes, that it is not those who are ad∣uanced to the highest honours, nor those who abound in wealth, and wallow themselues in worldly delights, that fre∣quent the schoole of vertue and godlinesse, the Church and house of God; or if they do, are so apt to learne spirituall in∣struction, and to profit in the knowledge of Gods sauing truth; but those who are of meane condition, poore estate, and afflicted with worldly crosses? so as it may be truly said, that those who go on foot, yea those who are old and decre∣pite, sicke, lame, and blind, do make more diligent speed, and go much faster to the Church of God, the spirituall mar∣ket-place of our soules, wherein they are furnished with all vertues and sauing graces; then those who ride on their foot∣cloathes, and are swiftly hurried in their gilded coaches, or they who haue best health, most strength, and the greatest share in all manner of worldly happinesse. And therefore as sobrietie and abstinence preserue our bodily health, and help to free vs from those diseases which come of fulnesse and re∣pletion; so the want or sparing vse of these worldly things

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

And as they do not helpe to sow in vs inwardly the seeds* 1.872 of grace, so neither do they cause vs to bring forth outwardly the fruits of godlines: for howsoeuer the ambitious man hath attained vnto honors and preferments, wherby he is enabled to defend the weake and to shelter the poore vnder the sha∣dow of his protection: yet either is his mind so wholly taken vp with his purposes and plots of rising, that he hath no lea∣sure to thinke of the poore, or scorneth to haue his thoughts fixed on such meane subiects, or finding some strong opposi∣tion, dare not be seene in the poore mans cause, lest crossing his compeeres in their will, they should crosse him in his next preferment; or finally, so spendeth his whole state in bribes, and wearieth all his friends in his owne suits, for his further aduancement, that he hath neither will, leasure, nor meanes to do good vnto any in distresse, nor to releeue the necessities of those that are afflicted. So likewise they who set their harts vpon pleasures, though they abound in superfluitie, yet are they most poore in charitie, and in the workes of mercie; for as they exceed in wealth, so also in riot and excesse, and all they can rake together is little enough to minister to their voluptuousnes, and to consume in pleasures: yea so wholly are they set on their delights, that they had rather spend ma∣ny pounds in feasts and banquetting, in maskes and shewes, sports and pastimes, then to giue a few shillings towards the reliefe of a poore Christian; and can more willingly find in their hearts, that many should perish for want of food, then to abate the least part of their pleasure, or denie vnto their neuer satisfied soules any one delight. Finally, if a man set his heart vpon the earthly Mammon, though hee abound in wealth, yet is hee sure to bee most poore in good workes, though he flow in the plentie of meanes, whereby he is ina∣bled to do good, and to exercise his bountie in the workes of mercie, yet are his fruits and good works at the lowest ebbe,

because his couetous mind still maketh him beleeue that he hath neuer enough for his owne store. And by reason of this vnsatiable greedinesse, these rich misers are euer readie, like spunges, to suck vp any gaine and profit, but when they haue it, will part with none, vnlesse they be pressed, and as it were crushed with violence or importunitie. Though Nabal was* 1.873 exceeding rich, and able to feast his followers like a King, yet it was neither the desert, nor humble suite of Dauid that could obtaine at his hands the least pittance of his aboun∣ding plentie. Though the rich man in the Gospell tooke care* 1.874 enough, and more then he needed, to fill his barnes, yet so carelesse was he in doing good, that when his barnes were ouer full, he rather resolued to inlarge them to his great cost* 1.875 and trouble, then he would part with any of his store in do∣ing ••he workes of mercie, and releeuing those who stood in need: and though Diues went in purple and fine linnen, and fared deliciously euery day, yet could he not spare the verie crummes that fell from his table, to keepe poore Lazarus from perishing with hunger. So that (as the Sonne of Syrach speaketh) If the couetous man doth any good, he doth it▪ not know∣ing* 1.876 thereof, and against his will: and rather then he will part with his wealth to any good vses, he will part with his soule, and vtterly abandon the meanes of his owne saluation; as we may see in the example of the rich yong man in the Gospell, who heard Christ with so••e patience, till he told him of par∣ting with his goods towards the reliefe of the poore; but thē* 1.877 he goeth away sorowful, because he could not saue his soule, and reserue his mammon too, and desireth no further to haue part in Christ, or in his heauenly instructions. And this com∣meth to passe, because riches do naturally inflame the hearts of couetous men towards them; and loue making them loath to part with the thing loued, causes them rather to reserue their wealth with the hazard of their soules, then they will ascertaine themselues of the least losse, by feeding the hun∣grie, and supplying the necessities of those that want. In re∣gard whereof these couetous wretches may be fitly likened to the minerall mountaines, which are full of gold and siluer, but barren and vnfruitfull; for so barren he is in good works,

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

Furthermore, these worldly things do not make those* 1.878 merrie and cheerefull, who most abound with them, if their hearts and affections be seated on them; he that doteth vp∣on honors, doth not so much ioy in twentie gotten prefer∣ments, as he doth fret at one missed, nor reioyceth in that he is aduanced before many, but is vexed because he seeth any preferred before him; neither is he so much cheared in his mind, because he hath the reuerence and obeysance of cap and knee, from almost all men, as he is tormented if any one man wilfully denieth him that dutie and obseruance which he expecteth, his proud heart making him beleeue that his worth well deserueth it. So when Haman being surfetted with ioy, in regard of the Kings especiall fauour, came forth and saw Mordecai neglect him, in the middest of his iollitie* 1.879 and gladnes, he was filled with indignation, and like a for∣lorne man, full of discontent, he retireth himselfe home, and telleth his wife and friends of all his riches, glorie, and speci∣all fauours, which he had receiued both from the King and Queene; but concludeth that all the honor which he had from all besides Mordecai did him no good, because he alone did not respect and reuerence him. So what pleasure and de∣light hath he, who abounding in riches, doth set his hart vp∣on them, more then the poore man, who hath but a small competencie, and only necessaries to releeue him? Yea doth not this man sleepe more soundly, feed more sauourly and with greater delight; looke more cheerefully, and reioyce more heartily then he who is ouer-burthened with his abun∣dance? For whilest he securely enioyeth that he hath, and contenteth himselfe if he haue but necessaries to sustaine na∣ture,

the other is not so much delighted with that hee hath, as hee is vexed because hee hath no more; nor reioyceth so much in that he is rich, as he grieueth to see any richer. And this maketh him to beate his braines, and oppresse his mind, and spend his strength with worldly cares, and with multi∣tude of businesse, either that hee may get more, or at least safely keepe that hee already hath. And when in his great state any thing miscarieth, or hee by any casualtie sustaineth some tr••fl••ng losse, he eateth out his heart with griefe, and is more fretted and vexed by losing that little, then he is chea∣red and delighted with all the rest which he still inioyeth. In* 1.880 a word, if a mans heart be set vpon couetousnesse, hee taketh comfort and pleasure in nothing which doth not bring vnto him some profit, nor in these things neither, if (as they sel∣dome doe) they doe not in gaine answere his expectation; he taketh no pleasure in beholding the heauens, because they send not downe siluer showers; the sunne in his chiefe glo∣ry delighteth him not, because it doth not shine with golden beames: yea hee hath no comfort and ioy in God himselfe, no further then hee expecteth from him gaine and profit. Contrariwise, he spendeth his daies in murmuring and repi∣ning, alwaies caring and fearing, and neuer being at rest: if there be faire weather, he straight complaineth of drought; if a little foule come, he saith all will be drowned and rotted; hee is alike discontented with great plenty, and with great dearth; the one because he enuieth his neighbour, the other because he feareth to want himselfe. And faine would hee, if he could tell how, haue plentie in his owne fields, and scar∣city in other mens; superfluitie at home, and dearth abrode, that he might sell his corne at the dearer rate. In respect of* 1.881 all which cares, feares, and griefes: the couetous mans life though he be neuer so rich, is compared to a funerall feast, which hath abundance of all things sauing mirth and com∣fort. An example whereof we haue in Ahab, who though he possessed a kingdome, yet because he desired, and could not haue Naboths vineyard, was so farre from reioycing in all that he had, that he was euen sicke with griefe, casting himselfe on his bed, and refusing his food, as though hee had lost all,* 1.882

whereas he onely wanted that which hee neuer had. So that it is not a kingdome of wealth that will purchase to a coue∣tous man a dram of pleasure, it being so ordered by Gods wise and gratious prouidence, that pleasures should not bee purchased with gold and siluer (for then rich men would haue ingrossed them into their owne hands to sell them a∣gaine at dearer rates) but rather he would haue them bought with the coine of labour and necessitie, that the poore might haue a larger share in them then they who abound in wealth, and contrariwise hath ioyned griefe, care and ••umbersome trouble with riches and abundance, that no man should im∣moderately desire them. So the Apostle saith, that the desire of money is the roote of all euill, which while some lusted after,* 1.883 they erred from the faith, and pierced themselues thorow with many sorrowes.

Finally, euen the pleasures of the world are void of all* 1.884 pleasure and sound delight; for seeing they chiefly consist in those things which delight the flesh, and satisfie the carnall appetite, they are seldome vsed without sin, which in those whose consciences are not quite seared, hath such a sting ac∣companying it, that it marreth all their mirth, leauing after a short and vanishing pleasure (which a little while deligh∣teth the eye, eare, and pallet, or at vtmost reacheth no fur∣ther then the throate,) much trouble and anguish of mind. For what is worldly pleasure, but as one calleth it, vnpuni∣shed wickednesse, which consisteth chiefly in reuelling and riot, in fornication and vncleannesse, in vaine sights and* 1.885 shewes, in gluttonie and drunkennesse; and this is the worlds delight, if impunity also be ioyned with it? Now seeing eue∣ry one of vs hath a law without vs, forbidding and condem∣ning sinne; and a conscience within vs accusing vs as trans∣gressors, and applying vnto vs those threatnings of heauie iudgements which the law denounceth against sinners; ther∣fore it is not possible for worldly men to take any sound and solid ioy and comfort in these sinfull delights; but when they seeme most iocund and pleasant, they reioyce (as the A∣postle* 1.886 speaketh) onely in the face, and not in the heart. And as the Wise man saith, their laughter is madnesse, like to the

laughter of phranticke men, which is onely from the teeth outward, and not naturall and kindly; or vnto those who are tickled, which laugh in their torment, as though they were* 1.887 rauished with ioy, when as inwardly they are vexed, and not delighted. And as the mourning and sorrow of the faithfull is not to be reputed any extreame and bitter griefe, because it is mixed with so much ioy and comfort; and therefore the Apostle maketh it but a seeming sorrow: where hee saith, As sorrowing, and yet alwaies reioycing: so contrariwise wic∣ked* 1.888 worldlings haue no true ioy in their worldly pleasures, which is proper and peculiar vnto faithfull men, in their ho∣nest delights, which are warranted by the word, and appro∣ued by their owne conscience, but onely a counterfait sem∣blance thereof; so that it may as truely be said of them, as re∣ioycing, and yet alwaies sorrowing: for they that laugh when* 1.889 they doe euil, they laugh, but they reioyce not; and (as one saith) there is no truer miserie, then this false ioy. Now if any worldlings boast that they securely inioy their delights, without any such pangs and terrours, it is a manifest argu∣ment, that they haue a seared conscience and hard heart, and are giuen ouer of God to a reprobate mind, and to commit sinne with greedinesse, till Gods wrath from heauen bee re∣uealed* 1.890 against them? And consequently they of all other are* 1.891 most sharpely punished, when as they haue no sense of their punishment, and are most seuerely beaten when as they brag that they doe not smart.

Lastly, whereas it is one of the chiefe comforts in this life* 1.892 to be in the loue and fauour of God and men, outward pros∣perity and abundance of these earthly things, assureth vs of neither of them; for it is not a signe that wee are chosen of Christ, that the world loueth vs, seeing it loueth onely his owne, and hateth those who follow Christ. It is not a signe of our adoption when we flourish in prosperitie, seeing the Lord chastizeth all those whom he loueth, and they are ba∣stards* 1.893 and not sonnes whom he correcteth not; whereas con∣trariwise* 1.894 wicked men doe most flourish in prosperity, as be∣fore* 1.895 I haue shewed. It is no good signe that wee are in the way to heauen when we haue all wee can wish, and find all

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

And thus it appeareth that these worldly things doe not* 1.896 profit, in helping vs to attaine vnto those things which are

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

God he will not heare vs, though we flie vnto him he will* 1.897 not helpe vs, but will in the time of our aduersitie leaue vs vnto those idols for succour and deliuerance, vpon which in the time of our prosperitie we rested and relied; and suffer vs to fall in our owne ruine, which we haue brought vpon our selues by our vaine confidence: thus the Wise man telleth vs, that he who trusteth in his riches shall fall; and Iob coucheth* 1.898 both these together, shewing that neither will the worldling pray, nor the Lord heare him in the time of trouble. What hope (saith he) hath the hypocrite when he hath heaped vp riches,* 1.899 if God take away his soule? will God heare his crie when trouble commeth vpon him? will he set his delite vpon the Almightie? will he call vpon God at all times? So that (as one saith) in re∣spect* 1.900 of immunitie from dangers, they may sleepe more se∣curely who are rich in their consciences, then they who are rich in these earthly vanities; for the all-sufficient God being the staffe of their stay, vpholdeth and supporteth them in the day of danger, but these who put their trust in these worldly things, may truly say with the wicked, We haue made falshood* 1.901 our refuge, and vnder vanitie are we hid: for the Lord will bring vpon them the euils which they feared not, & in their greatest extremitie, he will make the cords of their confi∣dence as weake as a rotten threed, exposing them to the laughter and scorne of all the godly, because they hauing left the Lord, their sure and sufficient hold, and rested vpon these broken reeds for helpe, haue caught a downe-fall through their owne folly. So the Psalmist saith, that when God shall execute iudgment in the destruction of these wicked world∣lings, the righteous shall see it and feare, and shall laugh at them,* 1.902 saying, behold the man that tooke not God for his strength, but trusted in the multitude of his riches, and strengthened himselfe in his sub••tance: but I (saith he) shall be like a greene oliue tree in the house of God▪ for I haue trusted in the mercie of God for euer and euer.

Furthermore, the abundance of these earthly things doth* 1.903 not cure the bodie of sicknesses and diseases, which not being remoued make all the worlds comforts meerely vncomfor∣table. It is not worldly preferments, nor the praises of men,

nor the highes seate, that will cure the gout, apoplexie, con∣sumption and the rest; it is not the cap and the knee, which will preserue them to whom these courtesies are done, from stooping vnto sicknesse. It is not the honorable garter that will cure the gout, or the chaire of estate that will helpe the stone and collicke, nor the crowne it selfe that will ease the head ach. Neither are riches more profitable for these purpo∣ses; for though a man haue goodly houses, rich furniture, great reuenewes, and abundance of gold and siluer; yet all will not preuent the least sicknesse before it commeth, nor free him of it when it hath seazed on him: yea rather they are causes of weakening the strength and impairing the health: for who seeth not by continuall experience that the poore do much excell the rich; countrimen, citizens; and seruants their masters in health and strength, being much more able to in∣dure hunger and thirst, heate and cold, watching and pain∣full labour; and to continue in these laborious imployments without any great wearinesse, and with much chearefulnes, which in an instant would quite tire the other? And this com∣meth to passe, first, because riches do make men wanton and effeminate, whilest they ouer-tenderly looke to their bodie, not suffering it to indure any hardnes, but inuring it to warmth, daintines, and ease, which in a while custome ma∣keth so necessarie, that they cannot want any thing which they haue before vsed without impairing of their health. Se∣condly, because either in getting, keeping, or disposing their riches or else by all these ioyned together, their heads are fil∣led with cares, which will not let them sleepe, nor take their ••est, without which health cannot long continue. So the Wise man saith, that the abundance of the rich will not suffer* 1.904 them to sleepe, whereas the labouring man sleepeth soundly, whe∣ther it be much or little that he eateth. And the Son of Syrach* 1.905 telleth vs, that waking after riches doth pine away the bodie, and the care thereof driueth away sleepe: This waking care breaketh the sleepe, as a great sicknesse, breaketh it. Thirdly, they impaire the health, as they minister food to voluptuousnes whereon it surfetteth. In regard whereof one demandeth what we gaine by our riches, but drunkennesse, gluttonie, and absurd

pleasures of all sorts, which doe more hurt and torment vs,* 1.906 then most cruell masters their slaues and bondmen. Lastly, they prepare the seeds for all sicknesses and diseases through their idlenesse; for making it not only a matter of ease, but of honor and state, to abstaine from all labour themselues, and to do all their businesse by their seruants and deputies, they lose that needfull exercise which preserueth health, and for want of stirring, suffer hurtfull humors to increase and a∣bound in them: neither haue they that stomacke and appe∣tite to their meat, which they that labour haue, but come to their full tables, with fuller bellies and cloyed appetites, and so either eate nothing, or that which is worse, against their stomacks. And whereas they who take paines need no other sauce but salt and hunger to sharpen their appetite, because exercise helpeth their digestion, and renueth their hunger, which giueth a good rellish to their coursest fare, and maketh it wholesome nourishment for their bodies: contrariwise, they who spend their time in sloth and idlenes, wanting this helpe for their concoction, come to the table, hauing their stomackes full of the last meales crudities, which maketh them to loath their greatest dainties, and so either to fast, or to replenish and cram their bellies with renued gluttonie. And as this abundance being vsually ab••sed doth impaire health, so being sicke, it commonly doth not helpe vs, but hinder our recouerie: and whereas the poorer sort are much lesse prone vnto sicknesse, or being sicke, commonly need not the Physitians helpe, hauing only some kitchin physicke, and knowne remedies, which being helped with the strēgth of their nature, do easily restore them to their health; the richer sort doe more easily, and often fall into diseases, of which through their effeminate weaknes, and want of natu∣rall strength they cannot recouer; and therefore are faine to flie to the Physition vpon euery slight occasion, from many of which they receiue so much the slower help, by how much the greater store of money they haue to bestow vpon them; and if they be not men of the better conscience, all the good their wealth doth, is to betray thē vnto further torment, and to make their liues to become a prey. By all which it appea∣reth

that riches doe neither preserue health, nor cure disea∣ses; yea rather it may bee truely said, that the halles of the* 1.907 rich are the chiefe harborrowes where diseases inhabit. For as wormes soonest breed in softest woods, and cankers most commonly gall and fret the goalest trees, which are fullest of sap: so sicknesses most easilie sease vpon such bodies as are made most soft and effeminate with ease, wantonnesse, and luxurious abundance; they hauing all diseases incident to others, common vnto them, and certaine kinds of sicknesses proper and peculiar to themselues, with which a man shall seldome heare that any poore man is troubled, as gouts, pal∣sies, apoplexies and such like, which are commonly the fruits of too great ease and plenty.

The like also may be said of worldly pleasures, which be∣ing* 1.908 immoderately loued, and excessiuely vsed, may well for the time delight the sicke, but can neuer cure the sicknesse. Yea rather if we aske the physitians they will tell vs, that as temperance and abstinence from these voluptuous pleasures is a speciall meanes both to preserue and recouer health; so the ouermuch vse of them is the chiefe cause of all sicknesses and diseases, and a notable hinderance vnto the recouerie of our health, when by any other accident it is impaired. For as one saith, he that inureth a weake and sickly body to ex∣cesse* 1.909 of voluptuous pleasures; is like vnto him who launceth a leaking and rotten ship into the maine, for they doe not cure his maledies, but making open passages to let in a whole flood of more desperate diseases, they doe in the end wracke and sincke him. Hence it is that the Grecians (as one well* 1.910 obserued) called the intemperate, and they who wanted health by the same name, onely with the difference of one letter, to note the great affinity that is betweene sicknesse and intemperance. The which as it is true of the immoderate vse of all kinds of pleasures, so especially of those which con∣sist in eating and drinking: for howsoeuer the sober and moderate vse of meats and drinks is a meanes ordained of God to preserue and recouer health and strength, and to af∣fect vs also with honest delights; yet when men set their hearrs vpon these pleasures, and place a kind of happinesse

in abundant and daintie fare, they impaire their health, and bring vpon themselues innumerable dangerous and despe∣rate diseases; for filling their stomackes with crude and in∣digested humours, and their heads with fumes: they within a while are vexed with megrims, palsies, consumptions, agues, gouts, and what not? so that dearely doe they buy that short pleasure which they take in eating and drinking, which at the furthest extendeth but to the throate, whilest their diuers kinds of disagreeing meates being put into the same bellie, doe conflict one with another, and so ouerburthen and vexe the distended stomacke with their intestine dissension, that they occasion th••se voluptuous epicures to complaine of the last meales plentie, or of the vnwholesomnesse or ill cooking* 1.911 of some dish the next day; whereas they might more iustly complaine of their owne gluttony and intemperance, which present discommoditie is commonly attended vpon with grieuous and tedious diseases, as I haue shewed. In regard whereof the Grecians fitly call gluttony the throat, or belly* 1.912 frensie; for what greater madnesse can bee imagined, then for a short and brutish pleasure to lose the comfort of conti∣nuall health, and to sustaine the torments of tedious sicknes∣ses? Yea in truth these gluttonous epicures vnwittingly de∣priue themselues of their maine end, which is their pleasure: for as temperate diet and meane fare is the mother, not on∣ly of health, but also of delight; so contrariwise excesse and satiety, as it is the cause of many diseases, so also of loathsome dislike; for where there is fulnesse there is no appetite; and where appetite wanteth, there can bee no pleasure in eating and drinking. But these voluptuous pleasures which consist in meats & drinks, as they commonly depriue men of health and delight; so also of life it selfe, whilest their epicurisme and gluttony maketh way for diseases, and diseases for death. The which doth not alone seldome fall out by some rare∣happening accident, but so frequently and daily, that wise obseruers haue not doubted to affirme, that many more haue died through gluttonie, then by the sword. So the sonne of Syrach saith, that by surfet many haue perished, but hee that di∣••teth himselfe prolongeth his life. With whom another agree∣ing* 1.913

saith, that gluttonie hath killed many, but spare diet none: wine hath hurt innumerable men, but abstemious so∣briety no man; many haue lost their liues, or at least haue re∣ceiued* 1.914 their deaths wound euen at their banquets, defiling their tables with their owne blood, but not any haue misca∣ried with temperate diet. Yea howsoeuer famine is much more feared, yet in truth feasting is much more dangerous, both because innumerable numbers more perish by glutto∣nie then by want, and also because it bringeth them to their iourneyes end by a much more foule and tedious way: for whereas famine riddeth men out of their paine in a few daies, this putrifieth and rotteth them as it were inch meale, and by tedious consumptions, and lingring torments, brin∣geth them at last to terrible, but yet often wished deathes. Neuerthelesse such is the follie of the most that they flee fa∣mine because of his fearefull visage, though few perish by it, and that by a more easie, or at least much more speedy death, and hug gluttonie in their bosomes, because a short pleasure accompanieth it, though it bring innumerable multitudes to much more foule and loathsome destruction.

And thus you see that these worldly things little auaile vs* 1.915 when wee lie vpon our sicke beds. But though they could profit vs, for the curing of some ordinarie and naturall dis∣eases, by procuring vs physicke and better diet, yet how vn∣able are they to keepe backe old age, which is the next fore∣runner of death? For whilest these voluptuous pleasures, like strangers or enemies deuoure a mans strength, gray heires are heere and there vpon him, and he knoweth it not; as the Pro∣phet* 1.916 speaketh in another matter. But though they could also stay the course of time, & we could by their helpe renew our age like the Eagle: yet what will they profit vs in the day of Gods wrath, when hee commeth in visitation to take ven∣geance on vs for our sinnes? Surely then shall the rich man cast his siluer into the streets, and his gold shall bee farre off; his* 1.917 siluer and gold cannot deliuer him in the day of the wrath of the* 1.918 Lord. So the Wise man saith, that riches auaile not in the day of wrath, but righteousnesse deliuereth from death; and there∣fore* 1.919 the sonne of Syrach exhorteth vs, not to trust in our ri∣ches,

nor to say that we haue enough for our life: for they shall not* 1.920 helpe in the time of vengeance and indignation. Finally, howso∣euer these worldly vanities doe in the time of peace and se∣curity, like the ice beare vs vp, yet when the hot sunne of Gods wrath ariseth they shall melt away, and leaue vs to sincke in our greatest extremities: yea these earthly things shall in the day of Gods visitation, be as fuell to his wrath, and make it burne more hot against those who haue abused them vnto sinne. The greater honours that men haue, the greater shall be their ignominie and confusion of face at this day, if they haue not vsed them for the aduancing of Gods glory, and for the countenancing and maintaining of vertue and religion, as also for the discountenancing and suppres∣sing of sinne and wickednesse. The greater wealth they haue, the greater shall be their plagues, if when God commeth to visit, it shall be found that they haue not by these rich talents honoured their Lord and master, and comforted and relie∣ued their fellow seruants, but haue consumed them on their owne lusts in riot and excesse. The more they haue aboun∣ded in voluptuous pleasures, the more shall they abound in paines; if in their mirth they haue kept no meane, and haue not onely recreated and refreshed themselues, but euen sur∣fetted in these carnall delights, feeding (like the rich glut∣ton) deliciously, and going richly apparelled euery day; and* 1.921 as the Prophet speaketh, drinking wine in bowles, delight∣ing themselues with their sweete musicke, and stretching themselues on their iuory beds, but in the meane time ne∣uer remembring the affiictions of Ioseph, nor relieuing poore Lazarus with the crums of his table.

But let it bee supposed that these earthly vanities could* 1.922 preserue vs in safety our whole life; say they were armour of proofe to beate backe the gunshot of all euils whilest wee remaine in this worldly warfare; yet what will they profit vs when the houre of death approcheth? How vaine and in∣sufficient shall we then find them, to shield vs from this last mortall stroke, yea to purchase a reprieue euen vntill the next morning? For as they were no helpes to our birth and be∣ing, so they shall bee no impediments to our death and en∣ding.

How truly may we then say to them, after that we haue our whole life relied on their helpe, as Iob to his friends; Mi∣serable* 1.923 comforters are you all; seeing when we most need re∣freshing, they will not afford vnto vs any consolation: not vnfitly in this respect compared to the brookes of Arabia,* 1.924 which are most drie when the passengers stand in most need of water: for when we are tormented with the pangs of death, and are terrified with the threatnings of the law, and vexed with the inward accusations of our owne consciences, and affrighted with the apprehension of Gods deserued wrath, and assaulted with the subtile and strong tentations of our spirituall enemies; and besides our owne griefes, see our friends weeping and lamenting about vs, as being loath to part, and yet vnable to stay vs; when these (I say) and ma∣ny other vnauoidable euils haue beset vs; what will it auaile vs, that we haue led our whole life in flourishing prosperity, and abounded in all which our hearts could desire: seeing now they can minister vnto vs no helpe, in this our last and greatest extremitie, but leaue and forsake vs when we stand in most need of comfort? What comfort shall we then find, that we haue sate in the seat of honor, and been aduanced to the chiefe preferments, and haue for small or no deserts bin famous and glorious in the eares and eyes of men? Seeing, as the Psalmist saith, these mortall gods must die as a man, and* 1.925 these Princes shall fall like others, and when the glorie of their* 1.926 house is most increased, they shall take nothing away when they die, neither shall their pompo descend after them, but these hono∣rable personages shall be like to the beasts that perish: and though they haue shined in glorious brightnesse, whilest the lampe of life lasted, yet if their light be not still nourished with the remembrance of their vertues, graces, and good deseruings, it shall then go out and vanish away in smoake and stincke: what will it profit vs that we haue multiplied our treasures as the sands of the sea, seeing these golden rayes shal thē set, and bring no comfort vnto vs in the night of death? How true* 1.927 then shall we find our Sauiour Christ, saying, that our life cō∣sisteth not in our riches and abundance? How easily then shall we subscribe to the saying of the Wise man, The treasures of* 1.928

vnrighteousnes profit nothing; but righteousnes deliuereth from death? Thē shal we find the Prophets similitude fitted vnto vs: As the Partridge gathereth the yong which she hath not brought* 1.929 forth: so he that getteth riches, & not by right, shall leaue them in the middest of his daies, & at his end shal be a foole. What wil it auaile vs that we haue al our barnsful, whē as the same night* 1.930 our soules shal be taken frō vs? to leaue rich chests behind vs, and to take with vs soules quite empty of all grace and good∣nes? to bequeath much riches to the world, and to carrie no good workes with vs to the seat of iudgement? what good will our wealth do vnto vs, which in all our liues we haue so dearely loued, as though it were this golden ladder which would mount vs vp into heauen; seeing at this fearefull houre, Peters curse will accompanie it; Thy money perish with* 1.931 thee; because we thought our heauenly inheritance could be bought with this earthly trash? Finally, what comfort shall we then take in our worldly delights, seeing like a cloud they are vanished away, and haue left nothing behind them but griefe and heauinesse? What pleasure shall we then take in merrie company, when as now none but our mourning friends stand about vs? Or in our former feasting, and delight in eating and drinking, when as our taste failing vs, we can find no sweetnesse in our best dainties? Or what now helpeth it vs to haue often heard melodious musicke, to haue seene many delightfull shewes, and to haue spent much of our time in vaine sports and pastimes, when as being all passed away like a dreame in the night, nothing tarieth with vs but paine, feare and anguish of mind? In a word, after we haue long tired our selues in hunting after these worldly vanities, we shall then conclude that we haue spent our strength in vaine, and in our hands haue found nothing: for then all these things being taken from vs, we shall go out of the world as naked and bare as we came into it, hauing nothing of all which we possessed, but a poore sheete to couer vs: and as the milstone which turneth about all day, grinding corne for others, and not for it selfe, doth at night stand in the same place where it was in the morning, and after that great plen∣tie of graine hath passed by it, is emptied of all, hauing no

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

Now consider further, that by reason of this relinquishing* 1.932 all which they so well loue, they shall not only at their depar∣ture bring no comfort, but much griefe and bitternesse. For seeing in the whole course of their life, they haue set their af∣fections chiefly vpon them, therefore when they are con∣strained to leaue them, they sustaine no lesse sorrow, then if their hearts were pulled out of their bodies; and as impati∣ently beare this separation betweene themselues and their idols, as the ensuing separation betweene their soules and their bodies. Thus will the paines of death be doubled to am∣bitious* 1.933 men (who hauing spent their whole liues in making themselues knowne vnto others, do die vnknowne to them∣selues) when as al their preferments forsake them which they loued, as wel as their liues, and much better then their soules. Thus the rich man grieueth to part with his riches, as much as to part with his life, and is tormented as much that ano∣ther must haue them, as that he must leaue them: and thus the voluptuous man sorroweth, because he must now leaue all his pleasant company, good fare, and delightfull sports and pastimes, which all his life he hath loued much better then his owne soule. Now the reason of this their double death, and extreame sorrow: is first, because they part with these things which their soule loueth, hauing no hope of ob∣taining better things after this life. For whereas (as the Wise man speaketh) the righteous hath his chiefe hope euen in his* 1.934 death: contrariwise, when a wicked man dieth his hope perisheth;* 1.935 and the hope of the vniust shall perish. And what hope (saith Iob) hath the hypocrite, when he hath heaped vp riches, if God take a∣way his soule? No maruell therefore if they sorrowfully part with their false idols, when as they haue no hope of enioy∣ing

the true God; and leaue with griefe worldly vanities, when they haue no assurance of heauenly ioyes. Secondly, this parting with the world and worldly things, shall be at that day most bitter and grieuous, because when they forsake them, they shall leaue that sinne behind them, which hath bin occasioned by them, either in their getting, keeping, or disposing them. For being stripped of al these things, nothing shall be left vnto them but the gaules of an euill conscience, which in sense of smart shall then crie out vpon them, because they haue aspired vnto honors by Machiauellian policies, or haue not vsed their credit and authoritie, for the aduancing of vertue and suppressing of sin; and haue made themselues rich with deceit and oppression, or haue not communicated their wealth to the reliefe of the poore, and the furthering of pious and charitable actions; and haue wallowed in carnall pleasures, vtterly neglecting the meanes of attaining vnto the ioyes of heauen. And thus sinne shall accompany them when al things else shal leaue them. And as Zophar speaketh, The wicked mans bones are full of the sinnes of his youth, and they* 1.936 shall lie downe with him in the dust: with all which troubles, how miserablie is the soule of the wretched worldling trou∣bled and tormented, when as he shal vnderstand that in trea∣suring vp these earthly vanities, he hath also treasured vp vengeance against this day of the declaratiō of Gods wrath;* 1.937 and that through that narrow way which he must passe there is roome enough for his sins to go with him, but no passage for these things which by his sinnes he hath compassed? for death like an inexorable porter standing at the doore, will not suffer any of these worldly things to go with him, but being the worlds, to the world he must leaue them. O how* 1.938 true then will he find the saying of our Sauiour, What will it profit a man to gaine the whole world, and to lose his owne soule? How much would he giue at this day for a good con∣science, and to haue peace made betweene God and his owne soule? How will he condemne his owne folly for con∣suming his life and strength in seeking these worldly vanities which now must leaue him, neglecting those heauenly ioyes which being once obtained, would neuer haue forsaken

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

But though these earthly vanities could profit vs at our last departure, by sweetening death, and making his sting* 1.939 lesse grieuous, yet what good will they doe vs after our se∣paration? Seeing now there is no difference betweene the rich and the poore, the king and the begger; betweene him who languished in miserie and trouble, and another which hath spent his life in pleasures and pastimes? For as nature putteth no difference between the one and the other in their birth; so neither doth it distinguish betweene them after* 1.940 their death: all haue the like ingresse and egresse, when they enter into, and leaue the world; alike in the wombe, and a∣like in the graue. For open the earth, and see if thou canst dis∣cerne the rich from the poore, or the noble from the base; sauing that only there is this difference, that more perisheth with the one then with the other; the rich hauing a fairer tombe and finer sheet, or more sweet odours wherewith hee is embalmed; all which are losses to the liuing, and not helps to the dead, seeing these good things are bereaued of their grace and sweetnesse, but doe not inrich the dead corps with their vertue and excellencie. Yea if in this life wee haue set our hearts vpon these vanities, esteeming and louing them better then God himselfe, his spirituall graces and heauenly ioyes; if vnrepented sinne haue accompanied them, either in their getting or fruition, then how vnprofitable shall wee find them after death, yea how hurtfull and pernicious to our wretched soules? For what will it auaile vs to bee extol∣led where we are not, and to be condemned where we are? to haue with Diues rich friends on earth, which haue the com∣mand of whole riuers, and to be our selues in hell fire, not be∣ing able to obtaine a small drop of water with earnest intrea∣tie? to haue left many delights behind vs, and to haue no∣thing

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

Finally, though worldly vanities should accompany vs to* 1.941 the graue, yet what will they profit vs at the day of iudge∣ment? for then we shall be examined, not how we haue flou∣rished in the world, but how faithfully we haue serued God; neither will the Lord our Iudge then consider how honou∣rable we haue been amongst men, but how much wee haue honoured him, who hath caused vs to bee thus honoured; nor what great offices we haue borne, but how we haue dis∣charged them; nor respect vs according to our earthly pre∣ferments, but according to the measure of that glory which by them we haue deriued to him, and of that good which we haue done to his church and the poore members of Iesus Christ, with that credit and authoritie wherewith God en∣dowed vs. Then the Lord will not regard how many praises we haue had amongst men, but how praise-worthie we haue been in his sight; not how they haue magnified vs, but how we haue magnified his glorious name; nor how many caps and knees we haue had from our inferiours, but how oft and zealously we haue humbled our soules, and bowed the knees of our hearts in praying vnto him for his mercies wanting, and in praising him for his benefits receiued. Then will not our Iudge respect vs for our riches which wee had in the world, (for he will not receiue bribes, neither shall wee then haue any thing to giue) but those at this day shall haue his fauour, who haue abounded in the spirituall riches of his sanctifying graces; hee will not regard how rich wee haue been in lands, but in holinesse of life, not in our chests, but in our consciences; he will not esteeme vs for our wealth, but for our good workes; nor yet because wee in this life had a∣bundance,

but because wee did liberally bestow it in the workes of charity and mercy, and spared for no cost to fur∣ther all pious and religious actions; vsing like faithfull ste∣wards these rich talents to the glory of our master, and the good of our fellow seruants. Neither shall those who heere hunted after worldly gaine be respected because they seazed on their prey, but he that hath followed after righteousnes and* 1.942 mercy, shall find life, righteousnesse and glory; as the Wise man speaketh. Finally, the pleasures of this life wil then little pro∣fit vs, neither will it auaile vs that wee haue had much ioy in the world, but ioy in the holy Ghost; not that wee haue a∣bounded in worldly delights, but that our soules haue de∣lighted themselues in the Lord, and reioyced in him, not onely in prosperity, but also in affliction and tribulation. Yea contrariwise wee shall find at this day that these worldly things shall but increase our bils of account, seeing wee shall be called to a reckoning how we haue gotten, kept and disposed them; which accounts if we cannot make euen, ei∣ther by shewing how wee haue imployed the talents recei∣ued, or by laying before the eyes of our Iudge our acquit∣tance and generall pardon bought with Christs precious blood, and sealed vnto vs by his holy spirit, wee shall be cast into the prison of vtter darkenesse, there to remaine vntill* 1.943 we haue paid the vtmost farthing. So that at this day those shall bee our burthens, which were heere our honours; all our riches shall then be turned into debts, which wee must satisfie by our selues or by our Sauiour, shewing how wee haue laid them out in the seruice of our master, hauing his word for our warrant, or where wee are short in our recko∣ning pleading Christs payment. And for all our passed plea∣sures* 1.944 we shall, as the Wise man telleth vs, bee brought vnto iudgement. Then shall all that honour which we haue recei∣ued of men, and haue not returned vnto God, be imputed vnto vs as stealth and sacriledge. Then shall our riches which we haue hourded vp, and not imployed in the seruice of our master, and reliefe of our fellow seruants, bee accounted as* 1.945 stollen goods, and the rust of our siluer and gold shall bee a witnesse against vs. Then shall all our pleasures but aggra∣uate

our paines; if we haue not by them as by honest recrea∣tions, been better fitted for Gods seruice, but haue vsed them immoderately, spending a great part of our life in sports and pastimes. O then what will it auaile vs to haue been praised of men, God and our owne consciences not approuing vs, seeing we shal not now be defended of men when God shall iudge, nor deliuered by them, when as he shall condemne vs? What will it profit vs to haue been rich in the world, when as being stripped of all, wee shall haue nothing left, but our sinnes and sores which they haue made in our consciences in getting or vsing them? Finally, what good shall our passed pleasures then bring vnto vs, when as hauing abandoned and left vs, nothing remaineth of them but pollution and filthi∣nesse of soule, and the iust wrath of God, whom we haue dis∣pleased by pleasing our selues with these wicked delights? or in a word, what will it profit vs to haue gained the whole* 1.946 world, and to haue lost our owne soules?

Seeing therefore these worldly things profit vs not, either* 1.947 as meanes to procure our chiefe good, or to free vs from our greatest euils. Seeing they doe not inwardly inrich vs with vertue and sauing grace, nor outwardly by good workes; seeing they doe not bring vnto vs true delight and comfort, and neither assure vs of the loue of God, nor fauour of men. Seeing they doe not free vs from dangers, nor cure our bodi∣ly diseases; nor yet preserue vs in the day of vengeance from Gods deserued plagues; nor minister vnto vs any true com∣fort or helpe at the houre of death, after death, or at the day of iudgement: therfore let vs not any more ouerualue these vnprofitable trifles, nor set our harts and affections too much vpon them; but rather let vs esteeme, affect and seeke after Gods spirituall graces, and heauenly ioyes, as being alone truely profitable, and nothing else in the world without them. Let vs delight our selues in hearing and meditating in Gods word, and vpon our owne experience we shall con∣clude with the Prophet Dauid, that the law of Gods mouth is* 1.948 better vnto vs, then thousands of gold and siluer. Let vs labour to inrich our hearts with godlinesse, which as the Apostle saith, is the greatest gaine with contentation: for it is profitable

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

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* 1.949 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* 1.950 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* 1.951 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,* 1.952 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* 1.953 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* 1.954

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* 1.955 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* 1.956 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* 1.957 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,* 1.958 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* 1.959 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* 1.960 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* 1.961 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* 1.962 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* 1.963 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.* 1.964

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* 1.965 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* 1.966 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* 1.967 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,* 1.968 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* 1.969 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* 1.970 it is endangered. The vnderstanding is subiect to the blindnesse of ignorance; so as we may say with the Prophet,* 1.971 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* 1.972 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* 1.973 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* 1.974 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.

CHAP. XXIII.

Of the miseries which are specially incident vnto all the ages of man.

ANd these are the miseries which are generally* 1.975 incident to mankind. Vnto which we may adde those which are specially belonging to all ages and estates; for no sooner haue we our being, then we be in miserie; and long before we breath the aire, we draw in corruption, and are in∣fected with the poison of sin: before we can sinne we are sin∣ners▪ as being heires of our first parents transgression, and de∣filed with our next parents corruptions; and we offend God, before we know what it is to offend him: for with our pa∣rents seed is mixed the seeds of all manner of sinne, and as we grow and wax strong, so sinne with vs groweth vntill it come to ful maturity. Euen in our first conception we also conceiue corruption; and then the foundation of wickednesse is laid, vpon which in the whole course of our life we build vp the strong holds of sinne. Then we are Atheists, Idolaters, blas∣phemers, Sabbath-breakers, adulterers, murtherers, theeues, false witnes-bearers, not by actuall transgression, but by an habituall disposition; and as we are said to be men, because we haue in vs the image of man, and seeds of humanitie, though we neuer did any manly action, seeing nothing is wanting but growth and maturitie: so by as good right we are called sinners of all kinds, because we haue the nature and very image of sinne, and the seeds of all corruptions li∣uing in vs, which if we grow will grow with vs; and come to full ripenes, if we euer attaine vnto perfect age. And thus Dauid confessed, that he was borne in iniquitie, yea that his* 1.976 mother conceiued him in sinne: and Iob demandeth, who can bring a cleane thing out of filthines, or how man can be cleane which is borne of a woman? And the Apostle telleth vs, that by* 1.977 one man sinne entred into the world, and death by sin; and so death went ouer all man, because all men had sinned. Now what a mi∣serie

is this to be sinners, as soone as we be men? to be poiso∣ned in the very fountaine and leprous in the very first princi∣ples of nature, seeing our sicknesse is the more incurable, be∣cause it is hereditarie? to be dead in sinne, as soone as we are* 1.978 aliue to the world, the slaues of Satan, before we are out of the prison of the wombe, and in the state of damnation, be∣fore we are in the state of the liuing? And as we are thus mi∣serable in our spirituall estate when we are first conceiued: so our outward and corporal condition is also full of wretched∣nesse; for what are our matter and first principles, but a baso excrement of nature and impure seed? what is the habitation of the noblest, but the strait and darke p••ison of the wombe, inuironed with the filth of nature? and what is his nourish∣ment, but the impurest part of his mothers blood? But though it be a prison in respect of misery, yet not in respect of safety, for the child in the wombe is sicke of the mothers diseases, furfetted with her in temperance, and pined with her want, it is subiect to euery rush, & endangered with euery sproi••e, euery small bruise bringing with it a maime, & euery maime, monstrous misshape. Finally, it is in danger of stifling, before it breathe, of choaking before it feed, and the wombe in which it is borne, is oftentimes the tombe in which it is buried.

But say that he escapeth the dangers of the wombe; say he* 1.979 perisheth not with the miseries of these nine moneths close imprisonment; yet how great paine and perill indureth he, when the day commeth of his mothers deliuerance and his libertie? vnto what torments doth he vnwittingly put her, who hath so long borne and nourished him; himselfe bearing a great part in these paines and miseries? how faine are they to part the one from the other, and yet what sorrow is there at their parting? into what dangers and extreame hazard are both exposed, the mother in bearing, and the child in suffe∣ring? how many are there which depart, as soone as they are parted, perishing on the coast as soone as they are launched out into this sea of miseries? and they which could no longer liue together, die because they are seuered and put asunder: no maruell therefore if they are borne weeping and crying,

not onely presaging ••uture miserie, but as feeling present paine; receiuing these first sorrowes of their birth as the ear∣nest of all the rest, which they are to suffer in their ensuing life. For though he escape these dangers, and recouer of the hurts which he sustained in his first conflict, yet what is the prolonging of his life, but the increasing of his torments? see∣ing man aboue al other creatures is compassed with miseries; for whereas they are able as soone as they come into the world, to stand, go, and helpe themselues, wanting but few things, all which they find ready for them: man as soone as he is borne, being poore, naked, and miserable, wanteth many things, and hath nothing to make supplie; hee stan∣deth in need of milke to feed him, clothes to couer him, fire to warme him, nurses to tend him, being altogether vnable to helpe himselfe. He hath no vse of vnderstanding to know his wants, nor speech to discouer them, onely he giueth some generall notice of them by his bitter crying. He cannot goe, stand, or creepe, nor with all his wit and strength repell the iniuries of a sillie flie. And in this impotencie he continu∣eth long, bringing much trouble to others, before hee hath any pleasure in himselfe. In respect of which present and en∣suing miseries, Ieremie wisheth that his mothers bellie had been* 1.980 his graue, and her wombe a perpetuall conception, because hee came forth of the wombe to see labour and sorrow, and that his daies should be consumed with shame.

But proceed we from the birth to the infancie and child∣hood* 1.981 of man, and here we shall find no immunity from mise∣ries; but rather as they increase, so these increase with them, and grow stronger with their strength. For no sooner are poore infants deliuered from the prison of the wombe, but they are presently bound hand and foot, and wholly at the dispose of others, as not hauing obtained liberty, but onely changed the prison and place of their restraint; and all the time of this infancie being without knowledge and vnder∣standing, and darkened with more then brutish ignorance, is spent in naturall actions, eating, drinking, sleeping, crying and such like, being destitute of all worldly delights and comforts, and onely sensible in griefes and miseries. Next vn∣to

infancie succeedeth childhood, which as it hath more sport and pleasure, so also more feare and danger; for no sooner can they goe, but presuming aboue their strength, they get many fals and bruises; and hauing legs to carrie them, and little wit to guide them, they are exposed to many casualties, and except they haue the better tendance, are o∣uertaken with many dangers. And when a few more yeeres are ouerpast, after they begin a little to rellish pleasures, and to take delight in sports and pastimes, presently they are checked in them by their superiours, and subiected to the gouernment of some master, who restraineth them of their liked liberty, and forceth them to follow their loathed stu∣dies. And now being kept in awe, they begin to distast the bitternesse of limited liberty; and either play with feare, or learne with tedious wearinesse, hauing their eye on their booke, and their hearts on their pastimes, and being forced with feare to displease themselues, whilest vnwillingly they please their ouerseers, so that now againe they recall in their wishes the impotencie and ignorance of infancie, that they might also recouer their secure liberty: or finding that im∣possible, they set spurres to running time, and wish the end and death of this seruile age, that being set at liberty, they may be at their owne dispose without controll. Vnto which when they haue attained, and pulling their necke out of the yoke of subiection, haue together with the age the pri∣uiledges and liberty of youth, they are as farre from happi∣nesse, and full of miserie as they were before: for now it fa∣reth with them as with the bird which hath been brought vp in the cage, who ••earcheth euery hole and corner to find a passage for her escape, and at length finding the doore o∣pen flieth out, and reioyceth in her new got liberty; but with little cause: for wanting wit and experience to shift and prouide for her selfe, she is presently endangered to killing by reason of her tamenes; or of staruing, because she knoweth not how to get her liuing. Or like a new backed colt, who hauing cast his rider, doth for a while with frollicke wan∣tonnesse course about the field, but being spent and tired, he wisheth himselfe in the stable, subiect againe to his masters

rule, that he also may be partaker of his prouision. So these yonger prodigals, hauing shaken off the yoke of gouern∣ment, and being wholly at their owne dispose, doe wildly runne many desperate courses, expose themselues to innume∣rable dangers, and hauing neither the skill of getting nor care of keeping, they consume all in riot and voluptuous pleasure, till their state is brought to so low an ebbe, that they are ready to starue for want of necessaries, who before surfetted of superfluitie, and to be in truth fellow-commo∣ners with the hogs in their course fare of mast and draffe, who before were like vnto them in the allegorie, glutting themselues with pleasures, and wallowing in carnall and sen∣suall delights. And howsoeuer they haue now got a name of liberty, yet in truth they were neuer in the like thraldome; seeing they haue changed the gouernment of one father or master, into the tyrannie, or rather anarchie of innumerable passions: and reason being not yet seated in his throne, they are like the people of Israel without a king, who did nothing well, because they did euery one what they would; and whereas their other gouernours ruled with discretion, aimed at their good, restrained them from running on in licencious courses, and kept them in some good order; these new guides, like lords of misrule, leade them with headlong rash∣nesse into all desperate attempts, riot, excesse; and all kind of disorder, which seemeth but to promise the present fruition of some vaine delight. Now fond loue, and filthie lust, madde anger, and furious reuenge, proud emulation, and scornefull contempt, vngrounded hopes, and causelesse feares, immo∣dest wantonnesse, and immoderate mirth; sports and pa∣stimes no lesse ful of sinne and vanity, then of harme and dan∣gers, and voluptuousnesse in all kinds, as surfetting, glutto∣nie, drunkennesse, gaming, whoring, rioting and reuelling, swaggering and swearing, are in their ful strength, and chiefe predominance; which if they yeeld vnto, they find them∣selues tossed from one to another and neuer at rest, and as it were distracted and haled betweene so many furies, which day and night haunting them, carrie them headlong into in∣numerable dangers of body, soule, and state, wherein many

suffer shipwracke, and are deuoured of these inticing. Sy∣rens; and they who escape with life, are so shaken and shat∣tered, so full of leakes and rifts, that with much paines and difficultie they arriue at the hauen of safety; where they haue iust cause to spend the remainder of their daies, in bitter re∣pentance lamenting the errours, and ill-guided courses of their sinfull and vnbridled youth. Or if God giue them grace to resist their passions in their full strength; how tedious and troublesome is their taske? with how many foiles and wounds doe they obtaine the victorie? how often are they ready to yeeld, and to looke backe to Sodome with strong desires of inioying her sinfull pleasures? Finally, how hard and difficult doe they find it to resist their naturall corrupti∣ons in their full vigour, to spend their time in fasting, watch∣ing, reading, hearing, and praying, when as corrupt nature with her full strength haleth them to vaine pleasures and sin∣full delights? it being as our Sauiour Christ saith all one, as if they should plucke out their eyes, cut off their right hand and foote, mortifie their members, denie themselues, and voluntarilie ••eare the crosse, vpon which their owne bodies must be cruci••ied:

And these, with many more, are the errours, vanities, and* 1.982 euils which accompanie youth, wherewith men being tired and wearied doe desire to attaine vnto ripe and perfect age, that they may shake off all these infirmities and inconueni∣ences, and spend the remainder of their liues in a setled and well gouerned estate, vnder the guide of reason, and conduct of wisedome. But when they haue their wish, they find them∣selues no more happie, or lesse miserable then they were be∣fore, hauing onely changed their euils and troubles for those which are greater, lesse pleasant, and more burthensome and intolerable. For still they remaine subiect, and in bondage to their affections and passions, and are not freed from the serui∣tude of them all, but onely haue changed their masters: And this alone difference there is, that the passions and affections of youth are more hot, rash, and violent, and consequently more vnconstant, short and momentanie; whereas those to which this perfect age is subiect, are somewhat more stayed

and moderate, but withall much more dangerous and per∣nicious, because they are more constant and permanent▪ and whereas the foolish affections of youth are neerer vn∣to repentance, because men for their grossenesse are apt to bee ashamed of them, as directly contradicting and opposing against reason and the light of nature; these of riper age are more vncurable, because they are madde with reason and fill their mouthes with arguments to backe and maintaine their inordinate desires as lawfull and war∣rantable; calling their vices by the names of those ver∣tues, which in some shadow of similitude they do a little re∣semble. Now they leaue their prodigalitie and excessiue riot, and subiect thēselues vnto auarice & couetousnes, vnder the name of frugalitie and good husbandrie, defending all their vile courses of oppression, deceit, bribing, vsury and the rest, vnder the shadow of that laudable care, which euery one should take to maintaine his charge; they set aside their wan∣ton pleasures and vaine sports, and giue themselues ouer to be ruled by ambition; with insatiable desire affecting one honor after another, vnder the colour of pre••••uing their fame and reputation: they now dislike their open rashnes, and violent courses in accomplishing their willes; and giue themselues to the practise of cunning plots, to dissimulation, double dealing, treacherie and diuellish subtilties, all which they intitle with the name of wisdome and good policie. Vn∣to which we may adde the manifold cares which accompany men of this age, and the toilsome labours which they take in setling their state, in prouiding of such things as they call necessaries, in purchasing lands, building houses, and procu∣ring sufficient maintenance for their wife and children whi∣lest they liue, and after their departure; all which is requited oftentimes with vnfaithfulnes in the one, and with vndutiful vngratitude and stubborne rebellion in the other, the great difficulties which they find in gouerning their houshold, the disagreeing of children, contentions of seruants, and mani∣fold disorders of their families, which they are faine often∣times to passe ouer, because they cannot tell how to reforme

them; with innumerable other euils, which it were too long to stand vpon.

Finally, if we attaine vnto old age, which all desire, and* 1.983 none like; what shall we there find but misery and affliction? for what is old age but a continuall sicknes, the receptacle of all humane infirmities, and the prelude of death? And how∣soeuer men vsually make it the chiefe harborough of their hopes, and are content to learne in their childhood, and to take paines and care in their youth and riper age, that now hauing plentie, they may liue vpon the stocke, take their ease, and enioy their pleasures; contrariwise old age comming, is accompanied with so many infirmities, that though they haue much, yet they enioy little, though they may haue ma∣ny sports, yet they haue small mirth and few delights. For to say nothing of those who haue gray haires and greene wits, and being old in years are againe children in vnderstanding; to let them passe who lose the chiefe priuiledges of that age, for want of wisdome and discretion, and are strong and vigo∣rous in nothing which concerneth either bodie or mind, but only in their vices and corruptions: to let them alone who haue spent their time so ignorantly and vnprofitablie, that they are readie to die, before they know what it is to liue, and to leaue the earth before they haue learned the way to heauen: how many other infirmities and sorrowes do attend it, which are sufficient (if grace support not) to make it mise∣rable? For then vsually the soule is vexed, and the conscience troubled with the errors and crimes of ill-guided youth, and with the wrongs, deceits, and oppressions committed in ri∣per age: then the body is tormented with the rushes and bruises taken in youthfull sports, and violent exercises, enfee∣bled with the cares, watchings, and labours sustained in that age which is accounted most perfect, and punished for the intemperance, voluptuousnes, surfetting and excesse of them both, with innumerable sicknesses and diseases: then is the time when palsies, gouts, stone, strangurie, collicke and in∣numerable such like tortures chiefly sway: then the head shaketh, the backe stoopeth, the ioynts tremble, the limmes

are weakened, lame and stiffe, readie to stagger and run be∣cause they cannot go, the spirits languish, the vitall heate de∣cayeth, hauing first spent the naturall moisture, and like the flame consumed that whereby it was nourished; the eares deafe, or thicke of hearing, the eyes bleared, the sight dim∣med, the feeling benummed, the smell and taste lost and pe∣rished, the face wrinckled, the skin riueled, the teeth rotted, the breath corrupted, and in a word, the whole bodie enfee∣bled and diseased. Vnto which we might adde the infirmities of the mind, wherewith vsually in this age it is extraordinari∣ly cumbred, as the dulnesse of conceit and vnderstanding, the stiffe peruersenes of the will, the decay of memorie, the dis∣order of the affections: for being made tender with infirmi∣ties they are easily angred, and hardly pleased, apt to con∣ceiue iealousies and suspitions, and not so readie to receiue satisfaction; ouer heauie and sorrowfull, repining and com∣plaining, and senselesly couetous and greedie in heaping vp wealth, when they are readie to leaue it, and haue no time to enioy it. In a word, whether we consider the euils naturally incident to this age which respect the bodie or the mind, we must needs conclude that it is full of miseries.

CHAP. XXIIII.

Of the manifold miseries vnto which all estates of men are subiect.

ANd thus haue I shewed the miseries of all* 1.984 ages. The like also may be said of al estats and conditions of men, which are all so ful of wretchednes, that euery one hauing experience of their owne euils, wish ra∣ther to be any other then that they are; wheras if all should bring their miseries to a common banke, and plainly discouer them to open view, offring to exchange estates with one another; euen those who most complained of their condition, as being more wretched then any other, seeing the common miseries incident to all degrees of men,

no lesse grieuous then those which they sustaine, would con∣tentedly take their owne againe, and willingly depart with∣out any desire of commutation. For there is no estate which hath not miseries eno•• attending on it, to make them wret∣ched who liue in it, if they be not strengthened with present patience, and hope of future happines: there is none in the world so happie, who if they compare their hony with their gall, and their comforts with their crosses, haue not iust cause to complain of their vnhappines. For doth a man leade a sin∣gle life? why then as he hath not the cares, so neither the comforts of wedlocke; and as he is priuiledged, hauing none to care for, so he is punished, hauing none to care for him: as he hath few to bring vnto him want, so if he be in need, he hath as few to relieue him; as he hath no children to trouble him, so neither to cheere and refresh him, when he is other∣wise troubled: to say nothing of his solitarinesse vsually ac∣companied with sad melancholie, of the losse of halfe his kindred and friends which by mariage are doubled, of the continuance of his life and memorie in his posteritie; of the troublesome conflict which he continually hath against his owne concupiscence, of the discontents which he endureth, whilest either setting his feet vnder another mans table, ••e is faine to eate when they are an hungred, to go to bed when they are drowsie, to make their appetite the rule of his diet, and to be subiect to their orders; or keeping a house without an huswife, and wanting an helper, which is as it were the one halfe of himselfe, he is subiect to receiue many indigni∣ties from his seruants, and to haue his estate wasted, and ha∣uocke made of all, by those to whom he giueth food and clothing. On the other side, doth a man liue in the state of mariage? then surely as he hath some comforts, so also many troubles: for besides his paines and care in prouiding for, and gouerning of his familie, he hath many crosses in his chiefest comforts; for hath he a good wife? he feareth to lose her, and is tormented with her losse: hath he a bad one? she is as a continuall dropping to his bed, and as a cotidian ague to his bones? hath he no children? then with the holy Patriarch he complaineth, that all he hath is nothing, hauing no heires

of his body, to enioy his labours. Hath hee but one? com∣monly he spoileth him with cockering, and by ouerlouing him he maketh him vnworthie loue, and is more troubled with feare of losing him, then comforted with enioying him. Hath he many? then commonly some vndutifull and rebellious, by whom hee is more vexed and grieued, then pleased and delighted in all the rest. Hath hee few seruants? then also small attendance: hath he many to doe his worke? then also many to whom he must pay wages, many mouthes to feed, many businesses to ouersee, and hauing many to rule, he hath so much the harder taske if he gouern well.

The like also may be said of other states and conditions:* 1.985 for doth a man leade a priuate life? he is subiect to contempt, iniuries, and oppressions of those who are in authority. Is he a publicke person? he is as it were openly vpon the stage, ob∣noxious to the censures of the basest people, liable to their slanders and euill reports, exposed to many dangers, tur∣moiled with much labour and many cares, enuied of his in∣feriours, and hated of the most, if they cannot serue their owne turnes by his authoritie. Is a man of meane qualitie?* 1.986 his vertues, wisedome, and good parts, passe and perish vn••e∣warded, yea vnobserued, as the Wise man noted. Is he noblie descended? he is exposed to more tentations, more prone to fall into many sinnes, and being ouertaken, the greatnesse of his birth doth but aggrauate the greatnesse of his fault. And as hee beareth a great port, so hee is at great charge to maintaine it, at great care also to furnish himselfe with meanes. And if hee come short, his state ouermatching his ability, then are his cares multiplied and increased accor∣ding to his imployments and occasions, wherein hee is defe∣ctiue; then is he as bare and discontent, as hee who carying a low saile possesseth least, and all his pompe and greatnesse is nothing else but proud penurie, and glorious beggerie. Is a man in the state of subiection? his life and lands, body and goods, are at his Soueraignes command; and if consci∣ence and religion restraine him not, his frowne is as a sword, and his displeasure bringeth death. Is he seated in the royall throne? the greatnesse of his command, doth but adde to the

greatnesse of his care and paines; encreaseth his feares, and exposes him to greater dangers, not onely of fo••raine force, but also of secret conspiracies, and hidden treacherie. Doth a man liue as a merchant? hee liueth (as one saith) neither among the liuing nor the dead, there being in his best health but an inch betweene him and death; his per∣son and goods are often at the mercie of the vnmercifull seas, and more mercilesse pyrats; and standeth at the deuo∣tion of forraine potentates, and barbarous people. Is hee a tradesman? his honesty dependeth vpon the credit of other men, failing when it failes; his state is continually endange∣red with bad debters, who decaying, bring him also to ruine, and vsually he is so prodigall in giuing credit to others, that in the end he leaueth not any for himselfe. Is hee a lawyer? he selleth his breath, if not his honesty and truth; hee loseth his peace in finding his profit, and spendeth a great part of his time in wrangling and contending, whilest hee preten∣deth to accord differences, and decide controuersies. Is he a husbandman? his life is a continuall toile, and after all his labour he is still in feare of losing all by vnseasonable wea∣ther, one while complaining of rain, and another of drought, now of too much heate, and soone after of frosts and cold; one yeere of mildewes and blasting, and another of wormes, cankers and caterpillers. In a word, there is in this world no mans estate so happie, but besides the innumerable miseries which are incident to all mankind, he hath many euils pro∣per and peculiar to his particular calling and condition.

Now if any think that christianity, & the true feare of God* 1.987 will exempt men from this miserie, and aduance vnto happi∣nesse; let him know, that howsoeuer this estate doth bring with it such inward comforts, as will not suffer them by mi∣serie it selfe to be made miserable, yet in respect of freedome from the miseries of this life, they haue but little priuiledge aboue others, and as little preferment in worldly happinesse; so as they may truely say of their felicitie, as Christ of his kingdome, that it is not of this world, but reserued in the heauens. Yea rather (setting aside our spirituall comforts, and future hopes) that they of all men are most miserable, as* 1.988

the Apostle speaketh. For besides that they haue a large share in those miseries which are commonly incident to other men; they haue certaine others proper and peculiar to them∣selues; for no sooner hath our Sauiour Christ chosen them* 1.989 out of the world, but presently it professeth against them o∣pen emnitie, it enuieth their prosperity, and plotteth their ruine; it scorneth, derideth, backbiteth and slandereth them; it wrongeth, oppresseth, afflicteth and persecuteth them, ha∣ling them before the iudgement seates, accusing, condem∣ning and killing them for the profession of Gods truth. So that our Sauiour Christ might well say peculiarly of them a∣boue others, that in the world they shall haue trouble; because* 1.990 none in the world are so troubled. Vnto these we may adde the griefes which their righteous soules doe suffer in seeing the abominations committed by these cursed Sodomites a∣mong whom they liue; as when they behold Gods worship neglected, and idolatrie erected, some adoring images, and some making an idoll of the world; the holy name of God blasphemed, his Sabbaths prophaned, authority despised, gouernment disordered, murthers committed & pardoned, the whole land defiled with tolerated filthinesse. When they shall see all preferments attained by bribing and corruption: In the places of iudgement, iustice peruerted, truth wrested, equitie contemned, the guilty acquitted, the guiltlesse con∣demned, wrong maintained and right suppressed; and all things caried with fauour and respect of persons. And among priuate men cruelty and oppression bearing sway, euery shop full of lying and deceit, euery street full of pride and vanity, and almost euery man abhorring simplicity and faithfull dea∣ling, and affecting the art of dissimulation, hypocrisie, tre∣cherie, double dealing, complementall friendship, and dis∣guised emnitie. What a griefe, I say, must this needs bring to a child of God, to see his heauenly father thus dishonoured, and his lawes neglected, and troden vnder foot? yea when hee shall behold those most aduanced and respected in the world, who most dishonour God by running on in the course of wickednesse? when he shall see him who hath vsed most deceit most enriched, and hee who is most rich most

esteemed, the world measuring his goodnesse according to his goods, and not his vertues; when hee beholdeth the op∣pressour, extortioner, vsurer, who should stand at the barre, sitting on the iudgement seate; the rich foole made a magi∣strate to rule others, who hath not wit enough to gouerne himselfe; the poet and player more esteemed then the pain∣full preacher; the ambitious aduanced, hauing nothing to raise them but their pride and impudencie, whereby they haue resolued that they will rise; the humble, though neuer so worthie, neglected and kept vnder; audacious boldnesse hauing free entrance, when as modesty is repelled and exclu∣ded; the parasite and flatterer much esteemed, and hee who faithfully admonisheth and speaketh the truth from his hart, hated and disgraced. But besides the griefe which the faith∣full sustaine in beholding the sinnes of professed worldlings, they are much more vexed with the scandalous liues and ex∣emplarie sins of those who are the professours of Gods true religion; whenas they who daily heare the word, make con∣science of an oth, abstaine from the vnprofitable corruptions of the time, and make some outward reformation in their fa∣milie; are neuerthelesse as proud and phantasticall in their apparell, as vnfaithfull to their friend, as false in their word and promise, as deceitfull in their dealing, as backeward in all workes of mercy, and as couetous in all their courses, as the prophane contemners of all religion. Seeing these sinnes doe more dishonour their heauenly father, as being commit∣ted by those who are of his owne family, and tha•• against the light of knowledge, the often admonitions of Gods spirit, and checkes of their owne consciences: And also doe more disgrace them who are professours of the same truth; whilest they besprinckle them with their filth, and dim the light of their holy conuersation with the duskish smoke of their dis∣couered wickednesse; causing them to bee suspected of the same crimes, because they are of the same profession, and ex∣ercise themselues in performing the duties of the same reli∣gion. Besides all which griefes which haue an outward ground; they haue inward causes of much miserie, trouble, and bitter sorrow. For they are continually exercised in that

dangerous conflict against the spirituall enemies of their sal∣uation; Satan daily like a roaring Lion seeketh to deuour them, by suggesting into their minds wicked temptations, wherby he allureth them to lose their soules by sinne, for the hire of some worldly vanities; the world maligneth them, and allureth them vnto euill by offering some pleasing baits, or discourageth them from that which is good by troubles and persecutions: the flesh lusteth continually against the spi∣rit, and maketh them to do the euill they hate, and to neglect the good which they like and loue. In which spirituall war∣fare they are alwaies troubled, and often foiled, being ouer∣come with tentation, and led captiue vnto sin. And this is the last and greatest miserie wherewith the faithfull are in this life afflicted and molested, in that they are through the strength of their enemies, and violence of their owne cor∣ruptions, often besides their purpose ouertaken of sinne, and thereby offend their gratious God, whose displeasure they shun as the greatest euill.

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* 1.991 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* 1.992 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* 1.993 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* 1.994 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* 1.995 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* 1.996 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* 1.997 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,* 1.998 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* 1.999 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* 1.1000 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* 1.1001 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* 1.1002 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* 1.1003 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* 1.1004 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* 1.1005 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,* 1.1006 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* 1.1007 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* 1.1008 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* 1.1009 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* 1.1010 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,* 1.1011 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* 1.1012 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,* 1.1013 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* 1.1014 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* 1.1015 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* 1.1016 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* 1.1017 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,* 1.1018 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* 1.1019 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* 1.1020 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,* 1.1021 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* 1.1022 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* 1.1023 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* 1.1024 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* 1.1025 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* 1.1026 rich, shall not be innocent; and that he who hasteth vnto riches,* 1.1027 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* 1.1028 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)* 1.1029 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* 1.1030 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* 1.1031 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* 1.1032 vanitie tossed to and fro of them that seeke death. And the Prophet Ieremie telleth vs, that as the Partrich gathereth the* 1.1033 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* 1.1034 poore, that we through his pouerty, might be made rich, as the A∣postle speaketh.

Finally, worldly pleasures are seldome compassed but sin* 1.1035 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* 1.1036 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* 1.1037 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* 1.1038 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,* 1.1039 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* 1.1040 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:* 1.1041 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* 1.1042 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)* 1.1043 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* 1.1044 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,* 1.1045 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* 1.1046 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* 1.1047 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* 1.1048 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,* 1.1049 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* 1.1050 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,* 1.1051 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* 1.1052 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* 1.1053 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* 1.1054 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▪* 1.1055 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,* 1.1056 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* 1.1057 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* 1.1058 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* 1.1059 loath these vaine and worldly riches, which (as Zophar spea∣keth) filling vs with abundance, fill vs also with paine; and* 1.1060 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* 1.1061 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* 1.1062 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* 1.1063 plainly taught vs.

If therefore we truly loue riches, or our selues, let vs not* 1.1064 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* 1.1065 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,* 1.1066 whereas they shal be securely safe from all these dangers. And as elsewhere he exhorteth vs, let vs sell that we haue, and giue* 1.1067 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* 1.1068 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* 1.1069 that soweth liberally, shall reape also liberally. The which libera∣litie* 1.1070 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* 1.1071 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* 1.1072 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* 1.1073 kingdome prepared for you, from the foundations of the world, &c.

And therefore if we wil escape this curse, and be partakers* 1.1074 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* 1.1075 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,* 1.1076 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,* 1.1077 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* 1.1078 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* 1.1079 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* 1.1080 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* 1.1081 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* 1.1082 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* 1.1083 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* 1.1084 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* 1.1085 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* 1.1086 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* 1.1087 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* 1.1088 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,* 1.1089 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* 1.1090 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.

CHAP. XXVI.

That though with all our endeauours we seeke for worldly things, we are not sure to obtaine them.

HAuing shewed the manifold miseries which ac∣company* 1.1091 worldly things: it followeth that according to my generall order propounded, I come to the next maine argument, which may disswade any from the immoderate loue of the world and worldly vanities; which is their great vn∣certaintie in respect of those who desire, and set their hearts vpon them; for though it were imagined, that the things of the world which men hunt after with such hungrie appetites, were in themselues truely good, and of great worth and ex∣cellencie; profitable to those that haue them, so long as they keepe them in their possession; and exempted from all the former miseries; yet were there great reason why wee should contemne and despise them, in comparison of Gods spirituall graces and heauenly ioyes; and why wee should giue these the preeminence farre aboue them in our iudge∣ments,

and in our affection and practise with much more fer∣uencie and earnestnesse loue and seeke them; seeing these are certaine and permanent, and the other most vncertaine and tickle, and that both in respect of getting and keeping them. For though we should vse all indeuour, and spend all our strength in seeking and searching for these worldly things, we are not sure with all our labour to obtaine them: And though we should get them into our possession, yet haue we no assurance to retaine and keepe them. Concerning the former, we find by continuall experience that the sweat of worldlings is not alwaies fruitfull, but after that they haue beaten their braines, wearied their bodies, and consumed their strength with working, watching, and continuall car∣king and caring; yet are they oftentimes at the end of their liues, as farre from the end of all their labours, as when they first began. We see many daily like greedie kites, snatching and striking continually at the prey, and yet misse of it after* 1.1092 all their earnest indeauours, howsoeuer many times they pierce themselues vpon the pikes of tentations and sinne, which Satan like a cunning fowler hath hidden vnder these worldly baites for their destruction. And howsoeuer these worldly prodigals being poore, begge••ly, and emptie of* 1.1093 heauenly riches and spirituall grace, doe desire to fill their bellies, and appease their raging hunger, by feeding vpon the draffe and mast of worldly vanities, yet no man giuing them, they lose their longing. Neither is this any great wonder: for all in the world is nothing neere sufficient to affoord plentie of these things so much desired, to all that seeke them; and therefore the same thing hauing many competitors, it must of necessity fall out as it doth in hunting, that one starteth the game, and another catcheth it; and as the prouerbe is, a man cannot thriue for throng of his neighbors. Yea in truth, themselues doe crosse themselues, their desires being con∣trarie one to another, as affecting things which will not stand together; for at once they would take their pleasures, and heape vp riches, and be glorious in the world for their bountie and liberality, and so griping more then they can hold, oftentimes they retaine but little, and sometime lose

all. And as when diuers contrarie winds meet, they cause a whirle wind, whereby all is scattered and dispersed: so they entertaining desires, the one crossing and conflicting with another, they scatter those things which they desire to ga∣ther. Thus the voluptuous man would inioy his pleasures and his riches too; but as ths Wise man saith, hee that loueth pa∣stime shall be a poore man, and he that loueth wine and oyle, shall* 1.1094 not be rich: and losing his wealth hee commonly also loseth his delights, hauing nothing left to maintaine his pleasures. But the chiefe reason of all is, because they making idols of their owne wit, prouidence, industrie, and labour; trusting in them more then in God, and sacrificing vnto them the* 1.1095 chiese praise of all their welfare; the Lord iealous of his owne glory, crosseth them in their courses, and bringeth all their counsels and indeauours to nought. And this reason the Prophet Haggai yeeldeth why the Israelites laboured in vaine, and failed of all their hopes, because the Lord would not suffer them to prosper in their enterprises. Yee haue sowne much (saith he) and bring in little; ye looke after many things,* 1.1096 and yet attaine vnto few; for that which ye did bring home, I did blow vpon it, &c. The which God doth somtime in iustice, not suffring wicked mē who haue forsakē him to enioy either the things of this life, or the life to come. And sometimes in mer∣cy he causeth these huskes and draffe of worldly vanities, to be withheld from his prodigall children, that very penurie and hunger may enforce them to returne to their heauenly* 1.1097 father, and wanting this swines meate of earthly trash, they may desire and long after that sufficient food wherewith he feedeth his owne family, euen his spirituall graces, and eter∣nall ioyes.

It is true indeed that the world like a bad palmaster pro∣miseth* 1.1098 most, when it performeth least; and the prince of the world making a m••ster of many worldly vanities, saith vnto men as he said to our Sauiour, all these will I giue thee, if thou wilt fall downe and worship me: but when the worke being finished, the wages is expected; at the day of paiment, either they haue a come againe, or a flat deniall; either they are beaten and punished as not hauing well performed their

worke; or when there is no such exceptions to bee taken, they must bee content to take their wages with great abate ments, or receiue for currant siluer, counterfait slippes and copper money. For sometimes the world and the prince thereof vse their seruants as they vse the sillie Indians, cruelly whipping them, when with great superstition they haue per∣formed vnto them their blind deuotions; or as the Egyptians vsed the Israelites, vnmercifully beating them at night, when they had tired themselues with their daies labour. And though when they set them aworke they promise them good things, yet when it is finished they pay them with euill. For example, they promise long life, and continu∣all* 1.1099 health, when as oftentimes there follweth grieuous dis∣eases, and immature death; they promise rest, and behold dis∣quietnesse; they promise them honours, and pay them with disgraces; they promise riches and abundance, and reward them with penurie and want; they vndertake that they shall leade their life in al ioyes and pleasing delights, when as they find nothing but grie••e, trouble, and vexation of spirit. In a word, when they hire them into their seruice, they promise that if they will bee at their command, there shall no wages part them, that they shall leade their life in a golden age, and haue in all things contentment, and their desires fully satisfied; when as notwithstanding all these faire promises they spend all their daies in sorrow and discontent. Some∣times they delude and abuse them, giuing shadowes in stead of substances; and (as it is said of some witches) they giue them siluer in shew, but leaues in deed. Or as cunning iuglers, hauing offered them something which they thinke worth the hauing, when deliuerie is to be made, they nimblie con∣uey it away, and chop into their laps some base trifle. Dea∣ling herein with their seruants, as Laban with Iacob, who hauing vndertaken seuen yeeres painefull seruice for his be∣loued Rachel, receiued lothed Leah, for the reward of his la∣bour; for after all that flauish seruice which they performe for them, euen to the hazarding of body and soule to eter∣nall destruction, they haue for their wages either contemp∣tible trifles, or but then some gifts. In which respect as Satan

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and the world are to be accounted deceitfull paimasters; so their wages are iustly called false and deceitfull vanities, which make some shew of good when they are offered, but are nothing worth when they are receiued. So the Psalmist saith: I haue hated them which giue themselues to deceitfull va∣nities,* 1.1100 for I trust in the Lord.

And yet though Satan and the world doe commonly a∣buse* 1.1101 men with these false rewards, and draw them on with deceitfull hopes to doe them seruice; and though they haue often found their fraud by their owne experience, and haue euen daily been deluded by their faire promises, and disap∣pointed of their expected rewards; yet are the more ready to beleeue them still vpon their often falsified word, then the Lord himselfe who neuer failed of his promises, and is al∣mighty to performe, though hee hath committed his coue∣nant and promises to writing, confirmed them by his seales, and further ratified them by his neuer deceuing oath; and are more readie to doe seruice to these deceitfull masters, vpon a vaine hope of these vncertaine rewards, then vnto the king of heauen and earth, who offereth to assure them of the eternall ioyes of heauen, though hee bee as farre from de∣ceiuing, as from being deceiued. Yea in truth so doe wee naturally dote vpon these earthly vanities, because they are* 1.1102 subiect to our senses, and put vs in some hope of present pos∣session, that we need not Satans sorceries, nor the worlds witchcrafts to deceiue vs; seeing we are ready without their helpe to abuse our selues with vaine hopes, and to bee still in loue with the world and worldly vanities, not for that wee had, or presently haue, but for that wee expect in time to* 1.1103 come. And thus are we content to spend our li••es in hoping well, and feeling euill, still expecting better, though we find it daily worse, vntill death comming, depriueth vs of our worldly hopes, together with our liues. And that which see∣meth vnto me (if it were not so common) like vnto a mira∣cle, men still entertaine these deceiuing hopes, not onely a∣gainst reason and sense, but euen against the common expe∣rience which they haue had in others, both which haue gone before them, and now liue with them; yea which they

haue had in themselues from time to time; still hoping for better, till they cease to be. And though hauing past a great part of their life they haue found no cause why they should* 1.1104 desire to liue; yea haue inioyed so small comfort and been turmoiled with so many miseries, that if it were put to their choice they would not care to liue, if they might liue no better; yet in hope of amending their estate, and of attain∣ning vnto some new happinesse, which they haue not yet inioyed; they are in loue with life and the world still; though commonly they neuer obtaine the things hoped for; or if they do, yet they haue their new hopes so attended on with new miseries, that when they come they bring little comfort: for vpon the accesse of new benefits which they haue long desired, either they lose the old, which were more in number and better in worth; or else are ouertaken with some vnthought of euils, which diswelcome their new-come guests, and turne all their sweet into gall and bitternesse. And as those who trauel, though they haue found the waies which they haue alreadie passed, foule and vncomfortable, and those in which they presently are, no more faire and pleasant, yet casting their eyes a good distance before them, and seeing the fields greene and plaine in shew, conceiue hope of a∣mendment, and imagine that they shall end their iorney with more delight; but all in vaine: for when they come vnto it, they find the ground wet and rotten, and many slowes and lakes which before they approached them, they could not discouer: so we trauailing in our pilgrimage, and hauing in our trauell experience of the miseries which we haue found in our childhood and youth; seeing before vs riper and elder age seemingly pleasant, in respect of that plentie and autho∣ritie which doth accompanie them, together with the com∣forts of wife and children, and such other benefits; doe pre∣sently conceiue a deceiuing hope of some future happinesse, when we shall enioy those things which so long before we did expect: but often we are altogether frustrate of our de∣sires, or if we attaine vnto them, we find the faire field in shew to be nothing in proofe but bogs and marish grounds; and that the life which we so much liked, is so full of cares and

feares, troubles and discontents, infirmities and aches, sick∣nesses and diseases, that we are readie vpon trial to conclude, that we haue but exchanged the frying-pan for the fire, and that as in a quagmire, whilest we haue gotten one foot out of the dirt, the other is faster and deeper in. Now what rea∣son there is why men should after this manifold experience both in themselues and others, still deceiue themselues with vaine hopes, I can render no other, but that they for their owne parts are willing to be thus deceiued, and dare not ex∣pect that which in truth they are to find, lest their life should be altogether vncomfortable and miserable before the time, when as they haue not so much as hope to assist thē, & make their burthens tollerable: and therefore rather then they will haue no hope to beare them company in their miseries, they are readie to admit of such as are deceiueable and ill groun∣ded; that these false hopes may bring vnto them some true comforts, and small refreshings, though they continue only for the present. And God for his part is cōtented to let them continue in this blindnes or wilfull winking; and to haue these false and deceiuing hopes alwaies attending on them; that wicked men abusing themselues with their owne sophi∣strie, may go on in their courses to their perdition; and whi∣lest they hope to attaine vnto these worldly things which they so dotingly loue, neuer labour to attaine vnto better hopes, nor to assure themselues of euerlasting happines; and partly that they might not hurt humane societie, nor in de∣spaire lay violent hands vpon themselues, when as they should be forsaken of all hope to receiue contentment, either in things appertaining to this life or the life to come. Yea and whereas Gods dearest seruants being partly flesh and partly spirit, as they haue the spirituall part cheered and comforted in the time of their pilgrimage, with the assured hopes of future happinesse, so the fleshly part admitteth of no refreshing or contentment, but that which is receiued from things present; therefore God thought it fit to suffer them also to entertaine some worldly hopes, lest the flesh be∣ing vtterly frustrate of it chiese desires, might with excessiue murmuring, repining and discontent, be too heauie a clog

to the spirituall man, and too much discomfort him in his way to heauen, being to trauell as in a desolate wildernesse, and hauing no hope of conuenient lodging, and comforta∣ble entertainment as he is going on his iourney. Whereas hauing for the present but an ill welcome to the world, and many an hungrie meale and hard lodging, yet still being in hope of better, it lesse strugleth and resisteth, but suffereth him to go on, if not with more patience and agreement, yet with lesse impatiencie and opposition.

And thus you see that though we should set our minds* 1.1105 vpon these worldly things, and pursue them with all our en∣deauours and desires, yet wee are not sure to attaine vnto them. But I may adde further, that those who earnestly la∣bour after these vanities, do not only many times faile of their hopes, but doe therefore faile most commonly because of their too great earnestnesse, their too much desire hindering their obtaining the thing desired, and their ouermuch haste* 1.1106 in running after the things they dote vpon, making them to haue but the worse speed, whilest either they fall for want of taking heed, or runne past the goale at vnawares, whilest* 1.1107 with vnprouident eagernesse they thinke to preuent all o∣thers. Wherein we may see the Wise mans obseruation veri∣fied, I returned (saith he) and I saw vnder the Sunne, that the race is not to the swift, nor the battaile to the strong, &c. For those who graspe most greedily these waterish vanities, do hold least of them in their hands; and they who serue the world with all paines, and laborious industrie, are oftentimes by this vnthankfull master punished for their ouermuch dili∣gence, and lose their reward, because they haue bin too ear∣nest in their busines, and ouer laboured themselues in doing their worke, hauing now only their labour for their paines, and in stead of their wished wages, nothing else but griefe and miserie. Others there are whom the world seemeth to vse with more fauour in the beginning, not only giuing them intertainment with a smiling countenance, but also putting earnest into their hands, and after some seruice done vnto it, paying them liberally (as it were) their first quarters wages: but after they (being incouraged with this liberall

pay) do with more diligence performe their busines, in hope* 1.1108 of greater reward, for their greater labour, it quite frustra∣teth them of their hopes, and not only denieth to giue them more, but also taketh from them that they haue. For how many are there, who by their moderate labours hauing got∣ten many things, do in more eager seeking after more, lose that which they alreadie haue? How many do we see daily before our eyes, who lose their certainties, whilest they la∣bour for vncertainties, and not thinking that they haue e∣nough, when they haue too much, do in ouer reaching catch a spreine, and whilest they greedily seeke after superfluities, do lose not their sufficiencie alone, but euen necessaries? And this commeth to passe, not only because the world is vnfaith∣full and vnthankfull to those that serue it, but also because it is impotent and insufficient: for howsoeuer it is readie (like Satan the prince thereof) to vndertake great matters, and to make large promises, that it may moue men to leaue the Lord, and leane vnto it, yet the truth is, that though it were willing, yet it is altogether vnable to performe; for the earth* 1.1109 is the Lords, and all that therein is, and he giueth to the sons of men, as it seemeth best to his infinit wisdome: so that though the world brag neuer so much of it possessions, and great abilitie; and proudly arrogating vnto it selfe Gods royall priuiledges, doth what it can to rob him of his right; yet the truth is, that it hath not the worth of a penie at ab∣solute command, because euen the least matters are gouerned and disposed by diuine prouidence; neither is it the painfull indeuors of greedie worldlings, that can compasse the things which they so much desire; seeing they wholly proceed from the blessing of God; for as the Psalmist hath taught vs, Ex∣cept* 1.1110 the Lord build the house, they labour in vaine that build it; and except the Lord keepeth the citie, the keeper watcheth in vaine: and therefore the world oftentimes (like a needie and bare master, who notwithstanding his pouertie, standeth much vpon his credit and reputation) dodgeth and paltreth with his seruants, when in truth it hath nothing to pay, and deceitfully picketh quarels with them, after long seruice sen∣ding them away emptie handed, because by reason of it po∣uerty

it is not able to giue them their wages. Whereby the way wee may note the miserable seruitude of a wretched worldling; for God will not reward him because hee hath renounced his seruice, and the world cannot, hauing nothing to dispose of; onely it cosoneth him with base shifts, and with alluring promises inticeth him to spend his strenghth in vaine, hauing after all his painfull seruice nothing to be∣stow vpon him.

But the vncertainety of obtaining of worldly things will* 1.1111 better appeare, if wee briefly consider some speciall instan∣ces; for how many ambitious men haue wee read of, and in our owne experience obserued, who haue most hungerly hunted after honours and preferments; and for reward of all their labours, haue receiued nothing but contempt and dis∣grace? How many haue earnestly striuen to enter the gate of honour, whereof some haue been troden vnder foot in the presse, others thrust backe by some more strong then them∣selues, others haue stucke fast in the gate by reason of the crowd, and few haue entred, besides such as haue climbed ouer other mens sholders, making themselues high by the downfals of other men, and erecting trophees to their owne praise, vpon the ruines of other mens fame? Will you haue examples? The old world would needs build a tower reach∣ing to heauen, that they might get them a name; but it was rightly called Babel, bringing in the end nothing but confu∣sion to them, and their proud building. Absolon whilest he desired to bee exalted into the throne, was hanged in a tree; Adoniah aspired to the crowne, but because God had not appointed it to be set on his head, he lost both it and his life too: yea our first parents themselues whilest they desired a state aboue the condition of men, and equall with God him∣selfe, they lost their present excellency and made themselues vassals and slaues to the wicked spirits. Others make some little progresse in their wished way to honour and prefer∣ment, but yet neuer come to y^e goale, nor obtain the garland, being either crossed in their course, or fainting for wearines, or tripped vp by those y^t come next after them, who as sud∣denly fal, as rise, and no sooner make some glorious shew, but

presently they are againe obscured; like vnto falling starres, which in the same instant appeare and vanish. And that either because they ambitiously hasten, and vnseasonablie aspire to these honors before their time, desiring to reape the fruit of glory & preferment, before they haue sowne the seeds of ver∣tue & true desert; wherby they expose themselues to the dan∣ger of many oppositions, euery one being ready to hate their pride and to enuie their preferment, and to vse all meanes to stop their course in this ouer great hast: in which they fitly resemble hastie fruits, which blooming before the ordinarie time, doe seldome come to maturitie and ripenesse, because either they are nipped with the frosts, or blowne off with the tempests. Or else because they aspite to greater preferments then is befitting their gifts, whereby they suddenly burst, because they swell themselues bigger then their skins will hold; and wanting true worth and good parts to support their greatnesse, they suddenly fall and come to ruine: like vnto those who will climbe higher then the bowes will hold them; or vnto such as being weake and feeble, doe take vp∣on them heauie burthens. Others desire honour and glory in the world, but yet neuer attaine vnto it whilest they liue, because presence is an enemie to fame; and therefore many whom the world scarce tooke notice of whilest it had them,* 1.1112 are magnified and extolled when it hath lost them. In which respect honour is fitly called the shadow of vertue; for as the shadow sometime goeth before a man, sometime side by side, sometime followeth after him, and sometime doth not appeare at all, as when the sunne is set, or obscured with the clouds: so sometime a man is honourable and not vertuous, his glory and fame running before true desert; sometime it accompanieth vertue, and euen whilest a man liueth he hath deserued praise; sometime hee neuer heareth in the whole course of his life, that he hath done any thing worthie fame, and yet after his death he hath the praise of all; and some∣time the best deserts do neuer in this world come to light, but either being done in obscurity, or obscured through others enuie, or the meannesse of the agent; they for euer lie: hid, till at the day of iudgement the God of light doth open and

discouer them. Now (as one saith) what is fame after death, but a good gale of wind after shipwracke? Or what good doth it a mā to haue spent his whole time in paineful labour, and in wel deseruing; when the vnthankful world in his life hath paid him with enuie and detraction, though it magni∣fieth him after his death, seeing hee hath not the sense, much lesse the comfort of his commendations.

But howsoeuer the world conferreth honour vpon few,* 1.1113 and that most commonly when it is too late, yet it promi∣seth it seasonablie vnto all; and maketh them beleeue, that if they will but set their hearts vpon it, and ambitiously af∣fect it, they shal surely attaine vnto it: where as in truth they who most swell with pride, and aspire vnto honours with all their indeauours, doe most commonly misse of it, and seeking for glory find disgrace; the world vsing their ambi∣tion as the meanes of their deiection and abasement, which it promised should bee the meanes of their aduancement. Wherein as the world sheweth it trecherie and deceit to∣wards those that faune vpon it; so also impotency and in∣sufficiencie, in that it is vtterly vnable to aduance men to that glory and dignitie which it promiseth. For howsoeuer possiblie the world would be willing and forward enough to giue prioritie to his forward children, and to aduance those into the seate of honour, which make most suit, and take the greatest paines to rise; yet it cannot helpe and raise them as they would, because God crosseth them in their courses, and will not suffer them to aspire vnto their proud hopes, but be∣cause they will rise of themselues without his helpe, and at∣taine vnto the height of honour by their owne meanes, therefore hee meeteth them in the mid way, casting them downe againe, when they thinke themselues neerest to ad∣uancement, and glorifying his owne power and iustice, in their ruine and vtter disgrace. And this is that which is often threatned against the proud and ambitious in the Scriptures. So the Prophet Esay saith: The high looke of man shall be hum∣bled,* 1.1114 and the loftinesse of men shall be abased, and the Lord onely shall be exalted in that day. For the day of the Lord of hosts is vpon all the haughtie, and vpon all that is exalted, and it shall be

made low. And our Sauiour Christ threatneth, that whoso∣euer will exalt himselfe, shall be brought low, and whosoeuer will humble himselfe shall be exalted. And the Apostle telleth vs,* 1.1115 that God resisteth the proud, and giueth grace to the hum∣ble.* 1.1116 So the Virgin Mary speaking out of her owne experi∣ence, saith, that God hath put downe the mightie from their* 1.1117 seats, and hath exalted them of low degree. Whereof wee haue manifold examples in the booke of God, as of Corah and his companions; Athaliah, Haman, Herode, Nebuchadnezer and many others. So that greedie ambition and hungrie hunting after honour, is not the meanes of attaining to it, but rather the high way to disgrace and shame: for as the Wise man saith, the pride of a man shall bring him low, but the humble in* 1.1118 spirit shall enioy glory.

If therefore wee would seeke true honour and bee sure to* 1.1119 find it, let vs not (no lesse foolishly then ambitiously) beg it of the world, who hath it not to giue, but desire to haue it of the Lord, who alone hath it at his disposing. Neither let vs seeke it of our selues, and by our owne ambitious courses; for the Wise man teacheth vs, that to search our owne glory, is* 1.1120 not glory: and euen our Sauiour (who might challenge this priuiledge better then any man,) affirmeth, that if hee ho∣noured himfelfe, his honour was nothing worth. And that it was* 1.1121 his father that honoured him. But let vs seeke it of God to whom all honour belongeth, and from whom also it procee∣deth. For he it is, as Hannah speaketh, that bringeth low and* 1.1122 exalteth; he raiseth vp the poore out of the dust, and lifteth vp the begger from the dunghill, to set them among princes, and to make them inherit the seate of glory, his is greatnesse and power, glory, victorie, and praise; his is the kingdome, and riches, and* 1.1123 honor come from him, as Dauid acknowledgeth. So elsewhere hee affirmeth, that to come to preforment, is neither from the East, nor from the West, nor from the South; but God is the* 1.1124 Iudge, who maketh low, and maketh high. Yea euen Cyrus* 1.1125 though an heathen confesseth; that the Lord God of heauen had giuen him all the kingdomes of the earth. And contrari∣wise Balak affirmeth, that hee was surely purposed to haue promoted Balaam vnto honour, but that hee could not, be∣cause

the Lord had put him backe, and kept him from it. And* 1.1126 therefore seeing it is the Lord alone which both helpeth and hindreth, exalteth and abaseth; of him alone let vs seeke it, from him let vs expect it, and not from the world or worldly men, who though they would, yet cannot bestow it. And if we would seeke it from God with hope of obtaining, let vs* 1.1127 returne all glory from our selues vnto him, seeing those who honor him he will honor: let vs if we would haue honor from men, be truly honorable in our selues, being fully replenished with the substance of vertue, pietie and good deserts, and* 1.1128 so honor like a shadow, euen though we be vnwilling, will attend vpon vs. And howsoeuer we be acquainted with our owne good parts, and be full fraught with the rich treasures of vertue and goodnesse, let vs not exalt our selues, nor wax proud of our gifts, remembring that whatsoeuer we haue, it is not our owne, but receiued from God, and therefore the richer we are, the greater are our debts, the greater also our reckoning and account, but let vs humble our selues vnder the* 1.1129 mightie hand of God, that he may exalt vs in due time: for the a 1.1130 Lord will make the meeke glorious; and if b 1.1131 we cast downe our selues before him, he wil lift vs vp. An example wherof we haue in our Sauiour Christ, who because he c 1.1132 humbled himselfe, ther∣fore God did highly exalt him, and gaue him a name aboue euery name, that at the name of Iesus euery knee should bow, &c. So that if we would haue honor to follow, we must let d 1.1133 humili∣tie go before; if we would be glorious in the sight of others, we must with e 1.1134 Dauid be vile in our owne esteeme, and low in our owne eyes; and if we would be highly aduanced in the kingdome of heauen, we must become humble like f 1.1135 little children, as our Sauiour hath taught vs. Yea in truth this is the way of becomming honorable, not only in the sight of God, but also in the sight of men; for as they are flowest in praysing those, who most affect it, and are readie to detract from those who are high in their owne conceit: so they mag∣nifie them most, who hauing greatest vertues, haue also the greatest humilitie; and they hold them in greatest admirati∣on, and most willingly attribute vnto them the frankest praises, who hauing well deserued, content themselues with

the approbation of God, and testimonie of their owne con∣sciences, and do not ambitiously affect glorie and commen∣dations. As for example, it is not ambitious Caesar, proud Pompey, nor Alexander, greater in his owne conceit, then in his conquests, that the world now magnifieth, because it plainly perceiueth that they aimed at this marke in all their actions, and made glorie the maine end of all their enterpri∣ses; but it is the contemned Prophets, poore fishermen, and despised carpenters Son (as they disdainfully termed the most glorious and eternall Sonne of God) whom it now praiseth and admireth; as plainly discerning that in all their good and vertuous actions, they sought not their owne glorie, but the glory of God, and the eternal good of mankind. By all which it appeareth that the way of attaining true honor, is not greedily to desire it, but worthily to deserue it, neither doth it alwaies happen vnto them who most desiring it, do also best deserue it; but rather vnto them who best deseruing it, do most auoid it. In which respect honor may fitly be compared to the meteor which is called ignis fatuus, or the going-fire, which flieth the follower, and followeth the flier; or vnto a mans shadow, which can no otherwise be catched then by falling downe vpon it.

And thus haue I shewed the great vncertainty of obtaining* 1.1136 worldly honors, although they be sought with all earnestnes. The like also may be said of riches; for howsoeuer many worldly men do wholly set their hearts vpon them, and pur∣sue them with all their desires and endeauours, rising earely, and going late to bed, toiling and moiling, deceiuing & cir∣cumuenting, wronging and oppressing one another, yea de∣frauding and pinching their backs and bellies, that they may compasse great estates, and gather riches in abundance; yet how few of these many do attaine vnto them? yea how many are there who making this Mammon of iniquity the idoll wherein they chiefly trust, do make vnto it many a weary pil∣grimage, vndertaking painfull iorneyes, sustaining much pe∣nury and misery, and hazarding themselues to innumerable dangers both by sea and land, and al to haue their idol fauou∣rable and propitious; and yet are turned away with a frow∣ning

countenance, and lose al their labour, ending their daies in want and pouerty? And whereas almost all men spend their whole time and trauell in finding out these rich mines, and saile to these golden Indies, for the multiplying of their trea∣sures, yet how few find that they seeke? how many in their voyage running themselues on the rockes of aduerse acci∣dents, do make shipwracke of their whole estates? and how many hauing gotten that they sought, are robbed of all when they are returning, and thinke of nothing but of setling their estates, & of spending the rest of their time in peace & quiet∣nes? So that it is not all a mans care and labour that can assure him of these vncertaine riches, as the Apostle calleth them;* 1.1137 seeing many want them who haue sacrificed al their strength and endeuours vnto them; and some obtaine them with ease and moderate labour, al their great expences which seeme so much losse turning to their aduantage, and like seed, which though in outward shew it seemeth to be cast away, to rot and perish, yet it returneth a fruitful haruest of plenty and in∣crease. And this the Wise man obserued: There is (saith he)* 1.1138 that scattereth and is more increased, but he that spareth more then is right shall surely come to pouertie. The liberall person shall haue plentie, and he that watereth shall haue raine. Yea the greater care and paine that a man taketh, and the more eager∣ly he hasteth to be rich, the further oftentimes he is from his desire, and the neerer to want and miserie. So the Wise man* 1.1139 also saith, that with a wicked eye a man hasteth vnto riches, and knoweth not that pouerty shall come vpon him. And who obser∣ueth not that many hauing gotten into their possession suffi∣cient store, if they could be content with that which is e∣nough, and yet not being satisfied, do whilest they labour af∣ter more, lose that they haue, and like the dog in the fable in greedy snatching after a shadow, forgo the substance? In which respect the world oftentimes abuseth and cozeneth men, like those who keep great lotteries; for whilest it incou∣rageth them by propounding hope of great and excessiue gaine, to hazard those small matters which already they pos∣sesse, it deciueth them of all, there being an hundred blankes for one good prize, and therefore an hundred to one that he

who ventreth, faileth of his desire, and that if he pursue his great, but yet foolish and ill grounded hopes, he will in the end bring his something to nothing, and in coueting that he hath not, lose that which he already hath. And yet so are mēs eies dazled, and their concupiscence set on fire with the glo∣rious shew of some few rich booties, that though not one of a thousand can possibly haue them, yet euery one is possessed with a vaine hope, that he shall be the man who shall draw the rich lot, and cary away the costly prizes from all the rest.

And thus also though men, like worldly epicures set their* 1.1140 minds wholly vpon voluptuous pleasures, and more heartily affect, and earnestly seek these carnal delights, then those ne∣uer fading pleasures, and eternall ioyes in Gods kingdome, yet do they often faile of their desires, and howsoeuer like sweet singing birds, they allure & inuite them with their me∣lodious harmony to come vnto them, yet no sooner do they approach to seaze vpon them, but presently they hide them∣selues, or flie away; leauing their admirers and seekers in the thickets and bushes, where they oftentimes prick themselues in their pursuite, & find nothing but thornes and briars which rent and scratch them, in stead of those sweet delights which inticed them vnto them. For how many are there who aboue al things desire to solace themselues with these worldly plea∣sures, and yet are forced, whether they wil or no, to spend the greatest part of their life in griefe and miserie? how many seeke to delight themselues with sports and pastimes, games and recreations, who being crossed in them, when as they do not succeed according to their desire, do find tormēt, in stead of pleasure, & change all their mirth into fretting & fuming, cursing & swearing, as though because they can take no ioy in the pleasures of men, they would trie whether they could find it in the delights of the diuell, and (as I may say) in the exercises of hell? how many are there who seeking to please their dainty pallet, with delicate drinks, and curious cooked meats, take a surfet, & drinke their bane greedily like a sweet poison, falling into dangerous diseases, which often bring with them vntimely death? how many seeking their chiefe delight in the pleasures of the flesh, doe thereby waste their

strength, consume their bodies, and receiuing contagious infection, cast themselues into many desperate and entolera∣ble diseases, no lesse shamefull then full of torment?

And therefore seeing wee may spend all our liues and la∣bours* 1.1141 in seeking these worldly things, and yet neuer find them, nor attaine vnto our earthly ends, after wee haue with our whole indeauours sought to compasse them; which not∣withstanding (as before I haue shewed) are so vaine, worth∣lesse, and vnprofitable, that though they might bee gotten with case, yet they were scarce worthie our labour; let vs not set our hearts vpon these vncertaine vanities, which if wee should obtaine, neuer come vnaccompanied with cer∣taine miseries: but rather affect and desire Gods sanctifying and sauing graces, and the eternal ioyes of Gods kingdome, which if we truely seeke, wee shall surely find, and bee at no hazard at all of losing our labour. And this argument of not spending our paines in vaine, the Apostle vseth to encourage the Corinthians in the constant profession and practise of Christianity. Therefore my beloued brethren (saith he) bee yee* 1.1142 stedfast, vnmoueable, abundant alway in the work of the Lord; for as much as ye know, that your labour is not in vain in the Lord. For though the world bee so scanted in these earthly things, and so full of inhabitants, that if it had the disposing of them all (as in truth it hath not) yet hath not sufficient to giue con∣tent to the tenth suter; yet it is not so with the Lord, and with our spirituall riches of grace and saluation; for he hath of these such infinite store, that he can giue vnto euery one abundance without impairing of his stocke, or making one more empty, by anothers fulnesse. And besides he hath free∣ly bound himselfe by his gracious promises, confirmed with his oath and seales, that if we a 1.1143 hunger after his spirituall gra∣ces, he will surely satisfie vs; if we b 1.1144 seeke them, we shall vn∣doubtedly find them; and if feeling our wants wee doe but beg them at his hands, in the c 1.1145 name of Iesus Christ, hee will without faile giue them vnto vs. Neither is there lesse cer∣tainty of the other, to those who seeke for that eternall hap∣pinesse;* 1.1146 for first, that there is that euerlasting ioy, and hea∣uenly glory prepared for Gods Saints and seruants, it may be

proued by diuers arguments; for it is written in the hearts of men by the finger of God, and reuealed by the light of na∣ture, that after this life there are ioyes prepared for the good and vertuous, and punishments for the wicked and vicious, which euen while we continue in the world, refresheth the one with comfort in all their miseries, and affrighteth the o∣ther with terrours and feares, in all their pleasures and pros∣perity. Againe, the immortality of the soule being acknow∣ledged by both diuine and heathen writers, it followeth hereupon that there is also an euerlasting life, wherein it im∣mortally liueth, either in ioy or miserie. Furthermore there is a naturall desire imprinted in mans heart and mind, to in∣ioy his happinesse and chiefe good, which neuer any man atta••ned vnto in this life, and therefore most certainely it is reserued for those who seeke it in the life to come. Or else this naturall desire should be in vaine, as neuer attaining vn∣to it end. Finally, if we know that there is a God, then must we also acknowledge that he is iust, as being the chief Iudge of heauen and earth; and consequently that he administreth righteous iudgement, rewarding the godly and vertuous, and punishing the wicked and euill doers; but this hee doth not doe in this life, seeing for the most part, heere the wicked flourish, and the righteous are afflicted; and therefore these rewards and punishments are chiefly reserued for the life to come. And this argument the Apostle vseth: If (saith he) in this life onely we haue hope in Christ, we are of all men most mi∣serable:* 1.1147 from whence wee may assume, that it will not stand with Gods iustice, that those who faithfully serue him, should be more miserable, then they who oppose and rebell against him; and therefore of necessity it followeth, that af∣ter this life they who feare and serue the Lord haue better hopes, and more rich rewards reserued for them. Vnto these reasons we may adde those testimonies of truth it selfe, which can neuer deceiue or faile. The Prophet Daniel saith, that those who sleep in the dust shall awake, some to euerlasting life, and* 1.1148 some to shame and perpetuall contempt. Our Sauiour Christ af∣firmeth also, that the wicked shall goe into euerlasting paine, and* 1.1149 the righteous into life eternall▪ and in another place he promi∣seth

that he will giue vnto his sheepe euerlasting life. So the A∣postle Paul telleth vs, that after our earthly house of this ta∣bernacle* 1.1150 is destroyed, we haue a building giuen vs of God, an house not made with hands, but eternall in the heauens. And that wee* 1.1151 haue heere no continuing citie, but we seeke one to come. And the Apostle Iohn saith, that this is Gods promise which he hath pro∣mised* 1.1152 vs, euen eternall life. Yea this we also confesse in the ar∣ticles of our faith that God hath prepared for all that in this life obtaine remission of sinnes, life euerlasting; and there∣fore they are worse then Pagans and Infidels, who continual∣ly with their mouthes confessing this truth, doe not in their hearts beleeue it; and worse then fooles and mad men, who doe not aboue all things in the world with all their endea∣uours seeke to obtaine it.

And as it is certaine that there is life eternall: so haue wee* 1.1153 no lesse certainty that we also shall obtaine it, if wee set our hearts vpon it, and before all things seeke it: for first God hath in many places promised it to all the faithfull who feare and serue him. So the Prophet Daniel saith, that many who sleepe in the dust shall awake to euerlasting life. And our Sauiour promiseth, that he will giue vnto al his sheepe life eternall: and that whosoeuer are ready for his sake to leaue any thing in* 1.1154 the world which they dearely loue, shall haue euerlasting life.* 1.1155 And the Apostle assureth vs, that godlinesse shall haue the* 1.1156 promises, not onely of this life, but also of the life to come. All which promises being apprehended by a true & liuely faith, do certainly assure vs that we shal be inheritours of this eter∣nall happinesse: for hee is faithfull that hath promised, and his* 1.1157 promises in Christ are yea and amen; and though heauen and earth may passe away, yet not one iot or tittle of his word shall fall* 1.1158 to the ground vnperformed: for he is truth it selfe and cannot lie, and immutable and vnchangeable, so that what hee hath decreed, shall furely come to passe. And therefore in the assu∣rance of faith, resting it selfe vpon these vnfallible promises, we may euen in this life be certainely persuaded that we shal be heires of life eternall; yea so infallible is this assurance, that our Sauiour Christ saith, that he who beleeueth hath al∣ready* 1.1159 euerlasting life; and his beloued Apostle affirmeth, that

we know that we are translated from death to life, because we loue* 1.1160 the brethren. And this assurance of faith the Apostle Paul had, vndoubtedly concluding, that a crowne of righteousnesse was* 1.1161 laid vp for him, which the righteous Iudge would giue, not onely to him, but also to all them that loue his appearing. Yea wee haue not only Gods promises to assure vs of these eternall ioyes, but also a reall pledge and pawne of them, euen his holy spi∣rit, which is the earnest of our inheritance, and hath sealed vnto* 1.1162 vs the truth of the Gospell after we haue beleeued, as the Apo∣stle speaketh. By which holy spirit working in our hearts san∣ctifying and sauing graces, we haue euen in this life, life eter∣nall begun in vs; as when thereby our minds be enlightened with the true knowledge of God, and our Sauiour Christ, whom it is eternall life to know, as himselfe speaketh; when* 1.1163 it worketh in vs faith, by the assurance whereof wee are en∣tred into the possession of life eternall; when being iustified thereby we haue peace with God, being assured of his loue,* 1.1164 and our reconciliation; and by reason hereof haue peace of conscience, and ioy in the holy Ghost: and when in loue and thankfulnesse towards God, who hath so dearely loued vs, we loue him againe, performing cheerefull and willing obe∣dience vnto his commandements, and taking our chiefe de∣light in doing those things which are pleasing vnto him; for so the Apostle saith, that the kingdome of God is not meate and* 1.1165 drink, but righteousnesse, peace, and ioy in the holy Ghost. So that whosoeuer they are that find these graces of God dwelling in them, they may certainely be assured, that the kingdome of God, and eternall life is begun in them: whereof it is that the Apostle saith, that he doth not liue now, but Christ liueth in* 1.1166 him; & that whilest he liued in the flesh, he liued by the faith in the sonne of God. And whosoeuer haue this life eternall begun in them, they may certainely be assured, that it shall be perfited and accomplished vnto them, and hauing begun it in the life of grace, that they shal finish it in that euerlasting life of glo∣ry: whereas contrariwise, those shall neuer liue in that glo∣rious* 1.1167 happinesse eternally, who haue not in this world made an entrance into it, by liuing this life of faith and grace. Now vnto this certainty let vs adde also the facility of obtaining;

for howsoeuer these heauenly treasures are infinitly of more value then this earthly trash, yet we may not only attaine vn∣to more certaine assurance of them, but also compasse them with much more ease; for though we haue neuer so great a loue & desire of obtaining these worldly vanities, it helpeth vs not much to their fruition; yea (as I haue shewed) often∣times too much desire after earthly things, frustrateth our hope, & hindereth vs from attaining vnto the things desired; but (as one saith) a iust life, which is the way that leadeth to life* 1.1168 eternal, is alwaies present when we wil; because it is iustice it selfe, if we effectually desire it, neither is there any thing more required to the perfecting of righteousnes, then to haue a perfect wil to em∣brace it; and therefore what great labour is in that, where to will is also to obtaine? For whereas it may be obiected that our Sa∣uiour saith, that the way to life eternall is strait, and the gate that entreth into it narrow; this difficultie is to be vnderstood in respect of flesh and blood, which indeed is too grosse for* 1.1169 this narrow passage; but if we lay aside the old man, with the grosse corruptions thereof, and become spirituall and holy in our minds, affections & actions, we shall haue roome enough to enter. Againe, this difficulty and straitnes is only at the first sight whē we behold this way a far off, without any desire to go into it; whereas if we come neerer hand, with a full reso∣lution to enter into this narrow passage, we shal find it open, easie and large enough; euen as when being in a broad way, and looking farre before vs vpon a narrow lane, we thinke it quite closed vp, and are ready (if experience helped vs not more then sight) to turne backe, as being hopelesse in finding any passage; but when we still go forward and come neere vnto the place, we find an easie entrance for foure or fiue to∣gether, which we supposed was not large enough for one: so although the way to heauen seemeth strait to those who look vpon it with carnall eyes, yet this is not so much in the nar∣rownes of the passage it selfe, as in the error of our sight; for they who approach vnto it find an open passage, and being once entred, do trauell forward with great delight. And ther∣fore seeing this way is certaine, assuredly bringing vs to our iorneyes end of eternall happines, and easie also to those who

trauell in it, let vs leaue our earnest pursuit of worldly vani∣ties, which if they were not to be forsaken, because they are contemptible, yet because after great paines and care taken, we can haue no assured hope of obtaining them; and wholly set our hearts and affections vpon these heauenly excellen∣cies, pursuing them with heartie desire, and earnest endea∣uour; seeing they are not only in themselues of infinit more worth and value, but also may be enioyed with much more certaintie and facilitie.

CHAP. XXVII.

That the world and worldly things are momen∣tanie and corruptible.

ANd thus haue I shewed that these worldly things* 1.1170 are not much to be esteemed or desired, yea to be contemned and despised, in comparison of Gods spiritual graces and heauenly ioyes, in regard that they are most vncertaine in obtaining, though we should set our harts vpon them, & pursue them with al our endeauours, and these most certaine and assured, to all that loue and seeke them. Now let vs further consider, that if by our great care and labour we do obtaine them, the possession is no lesse vn∣certaine then the suite. And that both in respect of the things themselues, & also in respect of vs, who are possessed of them. For first, al worldly things are most vncertaine when they are possessed, because they are momentany & mutable: momen∣tany in regard of themselues, as being in their owne nature corruptible, & subiect to dissolution; and mutable in regard of vs; as being changeable, & subiect to alteration. In respect also of vs they are vncertaine, because we are mortall, & our liues momentanie; and therefore though they should not be taken from vs, yet we cannot long cōtinue together, because we shall in short time be taken from them. Concerning the momentany continuance of these worldly things, it may eui∣dently appeare, if we consider that the whole world it selfe generally, and specially all that is contained in it, are but of

short continuance, and subiect to corruption; for such as are all the parts of the world, such also is the whole; but experi∣ence teacheth, that all the parts of the world are subiect to corruption and dissolution, and consequently this whole vni∣uerse cannot be incorruptible and eternall; but shal in the ap∣pointed time be dissolued and come to ruine: and this the Scriptures also plainly teach vs, that as the world had a be∣ginning;* 1.1171 so also it must haue an ending. To this purpose the Apostle Iohn saith, that the world passeth away, & the lusts ther∣of;* 1.1172 but he that fulfilleth the will of God abideth euer. And the A∣postle Peter plainly affirmeth, that the heauens & earth are re∣serued vnto fire against the day of iudgement, and of the destructi∣on of vngodly men: and that the day of the Lord will come as a* 1.1173 thiefe in the night, in the which the heauens shall passe away with a noise, & the elements shal melt with heate, & the earth with the workes that are therin, shal be burnt vp. Now as we are certaine that the world is corruptible, and shall haue an end; so are we vncertaine how soone this end shall be, but for ought we know, it may be this yeare, as wel as the next, and sure we are that it cannot be far off; seeing we liue in the latter times, of which the Apostle speaketh; yea in the latter end of the last* 1.1174 houre: for the Apostle Iohn making the whole age of the world in respect of eternity, to be but of a few houres conti∣nuance, saith, that all were spent sauing the last, in which he liued; and therefore if the whole time from Christs incarna∣tion, to his second comming to iudgement, were but one houre, it is not probable that we are farre from the houres end, seeing so great a part is alreadie past.

Now who would fix his heart and ground his hopes vpon* 1.1175 such a rotten foundation, as cannot possibly long stand, and may for ought we know presently fall? who would build his house in such a citie as he certainly knew would within a while be consumed with fire, being vncertaine in what part of this short time, it would come to this expected ruine? what wise man will build his house vpon the sincking sands, where it is either ready to sincke with them, or to be beaten downe at the next high flood, and not rather vpon the firme rocke, where it shall remaine vnmoueable? But the Scriptures teach

vs that the world is but a bog, or sandie ground, subiect eue∣ry day to fleeting and fading, and to be caried away with a floud of fire; & why then should we labour with such paines to build abiding places vpon a foundation so deceitful & vn∣sure; and not rather bend all our studies to be admitted into those masion houses, & eternal habitatiōs, which Christ hath* 1.1176 prepared for vs in the heauens? If a skilful carpenter, in whose knowledge & truth we repose much confidence, should cer∣tainly assure vs, that al the principals of our house were so old and rotten, that they would within a yeere at furthest faile,* 1.1177 and the whole building come to ruine, who would not flit out of such an house, in which he cannot one night sleepe se∣curely, and vse all meanes to place himselfe in a surer habita∣on? who would not thinke him a foole that would so fondly loue this ruinous building, as that by staying still in it, he would be contented to indanger himselfe, to be ouerwhel∣med and buried in it ruines? But the Lord our God the skil∣full builder of this great frame of heauen and earth, whose cunning cannot be deceiued, nor truth deceiue, hath plainly told vs that this great building shall within short time fall; and therefore who would heere seat his hopes? who would not change his dwelling, especially seeing we are proffered the fee-simple of that goodly building not made with hands, but eternall in the heauens? yea we are assured of the worlds* 1.1178 approching ruine, not only by the word of God, but euen also by our owne experience; for we our selues do see it rot∣tennes, we daily behold how the strength thereof decayeth, and that all the creatures do wax more feeble, being much a∣bated in their naturall powers and vertues, and shewing by their weaknes and sicknes that they approch neere their end: the heauens haue not that vertue in their influences as in an∣cient times; the heate of the Sunne is much abated, and his vitall operation in sublunarie and terrestriall bodies greatly weakened, and though (as the learned haue obserued) this life-giuing fire be lower and neerer vnto vs, yet his vertue being decayed, we haue lesse comfort and feeling of his heat. The earth also which is the mother and nurse of all inferiour creatures, being come to old age, and wearie and spent with

much bearing, hath not her ancient vertue and vigour in bringing forth her fruits for the vse and nourishment of man; by reason whereof he is much lessened in growth, enfeebled in strength, and obnoxious to many more infirmities and dis∣cases then were his ancestors. All which shew that the world is in it old and decrepit age, and not farre from death. For as in the little world of man, so also in this greater world and large vniuerse, there is a time of youth, and full strength, and a time of old age, and decrepit weaknesse; a time of life, and a time of death. And as man in his youth is lustie and strong, hauing his bones full of marrow, and his sinowes of strength; his skinne full of flesh, his whole body full of naturall heate and moisture, and quickened with vitall spirits: but when age commeth, his strength is abated, his backe crooked, his spirits spent, and all parts so full of infirmities and weaknes, that they are not able to performe their naturall functions and actions, till at last the limbes being altogether vnable to support the staggering bodie, it stumbleth and falleth at the threshold of death: so the world had it time of youth where∣in it flourished in beautie, health, and strength, and was able to propagate a posterity like it selfe, and to nourish and make it fat with all delights; but now it is come to old age, wherein all the powers thereof are so weakened and enfee∣bled, that it cannot bee but the death thereof neere appro∣cheth; and therefore let vs not set our hearts vpon that which is ready to vanish; let vs not now foolishly dote vpon the world in it withered old age, wherein it hath lost all it beau∣tie,* 1.1179 and is so full of wrinkles, infirmities, diseases, and mani∣fold miseries, that setting our dotage aside, it hath not so much as a shew of comelinesse to allure vs, nor any bait of beautie to entice vs. For looke how much those great wor∣thies of ancient times, the Patriarches and Prophets are to be commended for contemning it, in it greatest brauerie, refu∣sing when it chiefly flourished to flourish with it; so much are wee to be blamed and condemned, for esteeming and lo∣uing it, when all excellency being vanished, and it now be∣ing full of blemish and miseries, hath nothing in it, worthie so much as carnall loue.

And as the world is momentany and corruptible; so much* 1.1180 more are al the things therin contained, especially if we con∣sider them in our vse and fruition; for whereas all things in the world are past, present, or to come; that which is past is perished, and as though it were not; that which is to come, is vncertaine, hauing not yet his being; and therefore we can truely be said onely to enioy the present, which is momenta∣ny and ready to vanish. In respect of which momentany con∣tinuance of worldly things, they may fitly bee compared to fierie meteors, which make for the instant a glorious shew, but are inflamed and extinguished in the same moment; to the vncertaine winds, which suddenly blow, and suddenly cease; to deceitfull dreames, which bring a seeming short pleasure, but vanish when one awaketh; and to the houses, castles, and characters which children in their play doe make in the sands, which either are ouerthrowne and defaced with euery blast of wind, or washed away with the next tide. The* 1.1181 author of the booke of Wisedome likeneth the riches, pompe and glory of the world, to the passing away of a sha∣dow, or post, and to the passage of a ship which glideth ouer the waues, and being gone by, leaueth no trace or path be∣hind it in the flouds, or to a bird that flieth in the aire, and no man seeth any token of her passage, or finally to an arrow* 1.1182 shot at a marke, and parting the aire, which immediately commeth together againe, so that no man can know where it went thorow. Another demanding what humane things* 1.1183 are; answereth, that they are as dust and ashes before the face of the wind, a smoke and a shadow, flowers and falling leaues, a dreame, and tale told, a wind and soft aire suddenly vanishing, flying wings, and running water, or some other thing yet more momentany and vncertaine. And in truth who seeth not that these worldly things do flow and reflow like the sea, there following presently after a full tide of pros∣peritie, a low ebbe of aduersitie; after a bright day of ioy▪ a darke night of sorrow; after faire weather, and a pleasing calme of comfort, a blustering storme, and turbulent tempest of crosses and afflictions, after a bright full of mirth and de∣light, the darke waine of sorrow and discontentment; in re∣gard

whereof there is no more constancie to be found in the world or worldly things, then in the moone, the sea, or A∣prill weather. And therefore hee is no lesse foolish who ima∣gineth that he can hold stedfastly this slipperie eele, then he* 1.1184 who would inclose the wind, or keepe the sea incontinuall calmenesse. For when this swelling of prosperity is fullest, it is neerest to breaking; and when wee thinke our worldly e∣state securest, our downefall suddenly approcheth. And yet there were some indifferencie if these worldly things were as soone gotten as lost, and that our estate were as quickly re∣paired as it is ruined; but contrariwise experience teacheth vs, that the ascent to the obtaining our worldly desires is by little and little, and the descent headlong; that we are long in gathering that which is in a moment scattered, and lose that in an houre, which with great care and incessant labour, we haue hardly attained vnto in our whole liues.

It is true indeed that howsoeuer these worldly things bee* 1.1185 in themselues alike momentanie and vncertaine, yet with some they make a longer, and with others a shorter stay, as it pleaseth our great Lord and master to dispose of them. For some are long in obtaining them, and in a moment are spoi∣led of them, and haue no time to enioy the fruit of their te∣dious labours, these worldly things whose company they so long desired, saluting them and bidding them farrwell in the same day. The which the Wise man signifieth, when as hee saith, that the deceitfull man rosteth not that he tooke in hun∣ting.* 1.1186 In which case worldlings haue no good by these things whereupon they haue set their hearts, hauing onely a tast of them to increase their longing, and long l••sting griefe, for their lost delights. Sometime they make a longer stay, and* 1.1187 giue some little comfort by their fruition. But though they presently perish not, yet are they alwaies as perishing; and though they haue some short reprieue, yet the sentence of mortality, and momentany mutability being passed▪ they can giue vnto vs no assurance of their abode. In respect of which vncertainety the wise man willeth vs, not to boast our selues so much as of to morrow; because wee doe not know what a* 1.1188 day may bring forth. To which purpose another saith, that

euery man who entrusteth those things which he gathereth to the earths custodie, is vtterly ignorant to whom he gathe∣reth* 1.1189 them, whether to the consuming moath, or to y^e vnder∣mining theefe, or spoyling enemy, or deuouring fire. In re∣gard whereof howsoeuer we may for some time be possessed of these earthly things, yet we cannot haue the fruition of thē* 1.1190 with any quietnes of mind, or peaceable comfort; for as one saith, the soul enioieth nothing with liberty, vnlesse it enioy it with security, & no mā cā be secure in the fruitiō of those things which he esteemeth good; if hee may lose them whether he will or no.

Seeing therefore these worldly things are momentanie and vncertaine, from hence we gather that they are not true∣ly good, nor of any great worth or excellencie; for that which is truely good, as it cannot be receiued vnwillingly, so neither can it be vnwillingly lost, but remaineth with the owners to their perpetuall comfort; where as these worldly* 1.1191 vanities are but of momentany continuance, and may euery day, whether we will or no, bee taken from vs, leauing be∣hind them a proportionable sorrow, according to the quan∣tity of their supposed goodnesse; so that though a mans ioy were neuer so great in their fruition, it shall at their last fare∣well be matched, if not ouermatched with bitter griefe. In respect whereof when this day of parting commeth, a man would willingly desire, that his comforts and delights in those things which he formerly affected had been lesse, that now also he might haue lesse sorrow. Whereby it appeareth that there can be no great happinesse in any thing which is but of momentany continuance, and that nothing is much to be desired which is mortall and must end: because when the time is once past, though it haue been neuer so long, it will appeare to those who looke backe vpon it, but as a mo∣ment; and the greater ioy it hath brought in the fruition, the the greater griefe wil it also bring, because at last they are de∣priued of it. Againe, seeing these worldly vanities are mo∣mentany and vncertaine, from hence it necessarily followeth that the hope, confidence, and comforts of worldly men, which are built vpon this weake and rotten foundation must also be vncertaine and deceitfull. So Bildad saith, that the hy∣pocrites

hope shall perish, his confidence also shall be cut off, and his* 1.1192 trust shall be as the house of a spider; he shall leane vpon his house, but it shall not stand; he shall hold him fast by it, yet shall it not endure. And the Author of the booke of Wisdome affirmeth, that the hope of the vngodly is like the dust that is blowen away* 1.1193 with the wind, and like a thinne fome, that is scattered abroad with the storme, & as the smoke which is dispersed with the wind, and as the remembrance of him passeth, that tarieth but for a day. And in regard of this momentany vncertaintie of earthly va∣nities, the Prophet Esay compareth the indeauours of world∣ly men, in seeking to obtaine and possesse these mutable and* 1.1194 vnconstant things, to the weauing of the spiders web; for as to this idle work there is required great industry and labour, and being made, it is of no cōtinuance, because euery blast of wind is ready to break it, & euery beesome to brush it down: so these worldly vanities are cōpassed with great paines, and when with careful toile we haue obtained thē, euery blast of aduerse casualty, euery brush of outward violence is readie to blow thē away, & break thē downe. And in the same respect the world by others, is fitly cōpared to y^e Moone, who in her chiefe brightnes hath her shining mingled with spots, and is alwaies mutable: so the world, though it make a glittering shew, is spotted in his greatest glory, with miseries & aduer∣sities, and this shining brightnes in the space of a few daies is turned to black and vncomfortable darknes. And therefore* 1.1195 how glorious soeuer it seemeth, the wise Christian wil not set it on his head, nor at his hart, but with the woman in the Re∣uelation, wil tread this vnconstant Moone vnder his feet, and contemne these momētany vanities, which though we could stay with them, are continually in readines to flie frō vs. Espe∣cially he who truly considereth this momentany vncertainty of these earthly trifles, will carefully take heed that he do not with the least sin compasse the greatest good, and therby ha∣zard his eternall ioyes, and indanger himselfe to perpetuall punishments; for what folly is it for any, to buy these momē∣tany and vnconstant vanities at the high price of euerlasting tormēts, & for a short & salse ioy, to hazard body & soule to neuer ending punishmēts? And whē with these worldly baits

he is allured vnto sin, he will be ready to say with that godly* 1.1196 Father: The eternal God hath promised me eternall ioyes; and if I beleeue him, I also of a mortall man, shal be made eternall: why thē O impure world, why then doest thou mutter in mine eares thy be∣witching charmes? why dost thou seek to seduce me out of the right way? thou wouldest for loue of thee withhold me frō eternity, and yet thy self art ready to perish. O what wouldest thou do if thy ioies were permanent? if thou were truly sweet, whom wouldest thou not deceiue; when as being bitter, thou counterfeitest pleasing nou∣rishment? And yet though the world were sincerely sweete, without the mixture of any gall of miserie, there were little reason, why we should match it in our loue with our gratious God, seeing it were all but a drop in comparison of this infi∣nit ocean of sweetnes; if this creature should endure for euer, yet how much more should we loue the Creator, from whom it hath receiued all it goodnes, as a little sparke from a great fire? how much more then should we now neglect it in com∣parison of that infinit goodnes, seeing his sweetes are bitter∣nes? & if in respect of him, we might well contemne it though it were permanent, let vs now much more contemne it, be∣cause it is transitorie. And seeing as the Apostle speaketh, he that soweth to his flesh, shal of his flesh reape corruption, let vs sow* 1.1197 to the spirit, that of the spirit we may reape life euerlasting.

But let vs consider the vanity of worldly things in the spe∣ciall* 1.1198 instances. And first, what can be more vncertaine and momentanie then honors and preferment, which though they stand against the violence of outward accidents, yet of∣tentimes fall with their owne waight? for how many are there, who hauing with great paines climed vp step by step the ladder of honor, are in a moment cast downe by a superi∣our power into the lowest degree of disgrace and contempt? how many hauing with much sweat and labour ascended al∣most to the highest top of the steepe craggie rocke of honor and glorie, do misse their footing, and so tumble downe into the lowest bottome of a despised condition? Looke vpon the example of our first parents, who not content with the glo∣rious condition of the most excellent creatures, but climing higher, and aspiring to the glorie of their Creator, got a fall

as low as hell it selfe, and made themselues equall to the dam∣ned spirits, had not God in mercie raised them vp. Looke vpon the example of Haman, who in the middest of all his glorie was vtterly disgraced, and adiudged to die a shame∣full death. So Nebuchadnezer whilest he would be more then a man, and worshipped as a god, was suddenly de∣posed from his regall throne, and became equall with the brutish creatures. In respect of which momentany vncertain∣tie of worldly honor; it hath (as one obserueth) it name of* 1.1199 vaine glorie giuen vnto it, and is called vaine, because it va∣nisheth, and hath nothing firme and stable in it, but is only a deception of the sight, flying away before it fully appeareth. In which regard it may be cōpared vnto a flash of lightning, which for the instant filleth the whole aire with glorious brightnes, but presently is turned into grosse and more then vsuall darknes,; or to a bubble, which commonly is no soo∣ner made then broken; because it is suddenly blowne vp (as it were) with the breath of the vulgar people, and with the same as suddenly broken. Others compare it to the dust or chaffe carried aloft by the violence of the wind, which of it* 1.1200 selfe falleth downe to the ground, when it accidentall helpe ceaseth; to the smoake, which the higher it is aduanced the more easily it is dispersed, & the sooner vanisheth; to a cloud,* 1.1201 which by the same Sunne, and in the same day, is drawne vp, and dissolued or consumed; to the dew, which falleth ouer∣night, and the next morning vanisheth; and to a bladder, which the more it is blowne, the more it swelleth, and the neerer it is to bursting. But most fitly is the momentany con∣tinuance of an honorable condition, by the Prophet Esay ex∣pressed, when he compareth the glorie of man to the flower of the field, which one day flourisheth more gloriously then Salomon in all his royaltie, and the next withereth and fadeth away: one day it is worne in the bosome of Princes; and the* 1.1202 day following carelessely neglected, and cast vpon a dung∣hill. Neither doth this worldly honor take as great leasure in departing, as it doth in approching, but (as one saith) it com∣meth haltingly and slowly, as it were on lame legs; but all at once it flieth away, and posteth from vs (as it were) with

winged haste: nor doth greatnes of aduancement in this case giue any priuiledge, or yeeld any support, yea rather the higher men are extolled and lifted vp, the greater and more vnrecouerable is their downefall; euen as he who falleth of a low stoole, receiueth no great hurt, and easily riseth againe, and recouereth himselfe, whereas he who falleth from an high steeple, or the top of a loftie tree, is mortally bruised, if not dismembred and shattered in pieces. And thus (as one obserueth) Adam had the more grieuous downefall, because* 1.1203 he fell in Paradise, from a most high and glorious condition: for to be ouerthrowne from an high place is an head-long downefall, whereas it is but a slip or foile to fall on plaine ground. The reason hereof is, because the more highly men are aduanced, the greater commonly is their pride; and the more full they are of the wind of vaine-glory, the neerer they are to bursting; because the Lord opposing against the proud man aboue all other sinners, by reason of all others he most opposeth against him, doth cast him suddenly downe, and bringeth him to nought, when he is most secure, and stan∣deth strongest, and out of danger of falling in his owne con∣ceit. So Zophar speaking of the wicked man, saith, that though his excellencie should mount vp to the heauen, and his* 1.1204 head reach vnto the clouds; yet shall he perish for euer like his dung; and they which haue seene him shall say, where is hee? hee shall flie away as a dreame, and they shall not find him, and shall passe away as a vision of the night. And the Wise man affirmeth,* 1.1205 that all which are proud in heart are an abomination vnto the Lord, and though they ioyne hand in hand, yet they shall not be vnpunished: and consequently, that pride goeth before destru∣ction, and an high mind before the fall. Yea so doth the Lord abhorre the proud, that he contenteth not himselfe to haue brought them to ruine, but subuerteth and destroyeth his house and familie, as elsewhere he speaketh. And therefore seeing worldly honors are momentanie and vncertaine, be∣getting* 1.1206 in vs pride, and pride destruction, let vs not foolish∣ly affect, and set our hearts vpon them, seeing men are but thus aduāced that they may catch the more grieuous downe∣fal, the world vsing them herein like a cunning wrastler, who

lifteth them vp highest, to whom it meaneth to giue the most dangerous ouerthrow; but rather let vs esteeme and seeke* 1.1207 the true honour of vertue and godlinesse: for (as one saith) the glory of the world doth not descend with the sinner; but the glory of goodnesse will ascend with the vertuous. And if wee will bee wisely ambitious, let vs despise these earthly honours, and as∣pire to that excellent dignitie and aduancement, of being the sonnes of the glorious king of heauen and earth, bre∣thren to the son of God, and heires apparant to the crown of glory; which honour all shall certainely obtaine, which doe loue and seeke it, and being obtained, shall eternally en∣ioy it.

But as earthly honours are momentanie and transitorie, so* 1.1208 there is no more constancie or perpetuitie in worldly riches; for when with great labour they are obtained, there is no certainty in their possession, seeing within a short time they shall be taken away from vs, or wee from them, either they shall haue their end, or we our end, they shall leaue vs, or we them. And in the meane while they are subiect to innume∣rable casualties; for the moth may eate them, the rust may* 1.1209 consume them, theeues may steale them, fire may burne them; yea oftentimes of themselues they melt away like butter in the sunne; or are taken away by outward force and violence: for the world vseth men like spunges; sometime it filleth them full, and soone after squeeseth all out againe: one day it maketh them to surfet of satiety, and within a few daies af∣ter pineth them with want. In regard of which vnconstan∣stancie and corruptibility of riches, they are called by the A∣postle vncertaine riches, in which we may repose no trust and* 1.1210 confidence. And by the Wise man, the riches of vanity, because they are continually ready to vanish, & to come to nothing. Neither are they in truth substance, as they are called, or true and substantial riches; but rather shadowes, & dreams, which seeme something whilest we sleepe in sinne, but vanish away as things of no worth, when we are awakened by Gods spi∣rit. To which purpose one saith: Call not these riches which are not so in truth, seeing they are full of pouerty, and obnoxious to innumerable casualties. For what kind of riches are these, for

whose sake thou standest in feare of the thiefe, yea of thine owne seruants, lest they kill, robbe thee, and runne away? If they were* 1.1211 true riches they would bring vnto thee security, and when thou once haddest them, thou couldest neuer lose them. As long as they are in the earth, they are not true riches. And therefore when the world calleth them riches, our Sauiour Christ addeth, of iniquity. Call them then by what names you will, stile them as you please, with the glorious titles of inheritances, fee simples, and perpetuities, yet in truth they are but vncertaine vanities, and momentanie moueables, which are still flitting from vs, or we from them. So the Wise man telleth vs, that riches re∣maine* 1.1212 not alway, nor the crowne from generation to generation. Yea oftentimes they suddenly depart, and forsake vs without giuing warning, or taking leaue; in which respect they are not onely current, as we call our coine, hasting away as fast as their legs will beare them, but volant also, as the Wise man maketh them, where he giueth them the wings of an Eagle to expresse their hast in flying from vs: Wilt thou (saith hee) cast thine eyes vpon that which is nothing? for riches taketh her* 1.1213 to her wings as an Eagle, and flieth into heauen. So our Sauiour Christ sheweth this corruptibility of riches, where he exhor∣teth vs, not to lay vp treasures for our selues vpon the earth,* 1.1214 where the moth and canker doe corrupt, and where theeues dig thorow and steale. And the Apostle expresseth it, where he at∣tributeth vnto gold, the epithete of perishing, and calleth it* 1.1215 and siluer things corruptible. Neither in truth is there any kind of riches which are not subiect to this corruptibility, or exempted from continuall danger of perishing. For if we are rich in treasures, the theeues may steale them, if in ships and merchandise, the sea may swallow them, or pirats spoile them; if in apparell and goodly furniture, the mothes may consume and eate them; if in corne fields, the blasting and mildewes may destroy them; if in cattell and sheepe, they are in danger of the rot and murraine; if in gold and siluer, the rust and canker may fret them, or they may bee taken a∣way by violence or deceit; if in buildings, the fire may con∣sume them; if in lands and possessions, the title may be called into question, and indangered by euery vnconscionable law∣yer,

or contentious person. Nor can our care and diligence preuent these dangers, or secure vnto vs the things we enioy;* 1.1216 yea rather (as the Wise man telleth vs) riches do often perish euen by our trauell▪ and the more wee labour to hold them, the sooner they forsake vs; like water in the hand, which is lost with griping. And the reason hereof is, because wee are not absolute owners of them, but our great lord and master which hath chiefe right vnto them, doth dispose of them ac∣cording to his owne pleasure, giuing, and taking away, en∣riching, and making poore, whom, and when hee will. So that though we haue neuer so great an heape of this shining dust of gold and siluer, yet if he but blow vpon it, it will pre∣sently flie away, as himselfe speaketh by his prophet. In* 1.1217 which respect the Wise man saith, that the treasures of wic∣kednesse* 1.1218 profit nothing, because God casteth away the substance of the wicked: an example whereof we haue in the whore of Ba∣bylon, who being rich in fine linnen, purple, & skarlet, gold,* 1.1219 precious stones, and pearles, is said to haue all her riches in one houre brought to desolation. In regard of which vn∣constancie,* 1.1220 and momentanie continuance of wealth and worldly treasures, they are fitly compared to fugitiue ser∣uants, who will not stay long in any place, but runne from master to master: whereof it is that worldlings hauing no assurance of them, and yet doting in their loue, do keepe them vnder the safest custod••e of bolts and barres, locke and key, and watch ouer them continually with vigilant and car∣king care, for feare they should make an escape, and so de∣priue them of their seruice.

And yet such is the follie of worldly men, that though they* 1.1221 are taught by continuall experience of others losses, that their riches are also momentanie, yet doe they dreame that their owne will be permanent and perpetuall, and that they shall long enioy their wealth themselues, and after leaue it to their children for many generations. Which vaine hopes when as they faile, and their riches contrary to their expecta∣tion are taken from them; they torment themselues with bit∣ter griefe, and the greater their riches haue been, the greater is their sorrow for their losse, vexing themselues the more, by

how much the more they haue abounded. And thus the grief of a lost kingdome, pierceth the heart with far greater sor∣row, then hee who hath lost but a small lordship. Thus the merchant more bewaileth the wracke of his rich ship, then the poore fisherman his little boate; and the rich man being robbed of all his treasures, taketh his losse much more hea∣uilie, then a poore man who is spoiled of some worthlesse trifles, though they be his whole substance. In which respect riches are right runawaies, which are kept with great care, and alwaies do their masters more hurt at their parting, then they haue done them good in their whole seruice. And ther∣fore seeing these earthly riches are alwaies momentanie, and oftentimes harmeful, let it be far from any Christian from fix∣ing his hart vpon these vnconstant and fickle vanities, which like the waues of the sea rising and falling, will tosse it vp and downe in the restlesse motion of hope, care and feare. Farre be it from vs who professe godlinesse, either to compasse or keepe these vncertaine and flitting trifles, by vnlawfull meanes, and for their sake by sin to hazard the eternall ioyes of heauen, and to cast our selues headlong into hell; see∣ing* 1.1222 the things wee gaine are transitorie, and the things wee lose permanent and perpetuall; the pleasures which we take in our earthly treasures vnconstant, and momentanie, and the torments which attend vpon their sinfull fruition endlesse and euerlasting; in which respect the Apostle Iames thus* 1.1223 speaketh to couetous misers; Goe to now ye rich men, weepe and houle, for your miseries which shall come vpon you. Your riches are corrupt, and your garments motheaten. Your gold and sil∣uer is cankred, and the rust of them shall be a witnesse against you, and shall eate your flesh as it were fire. Ye haue heaped vp trea∣sure for the last daies; euen the treasure of wrath against the day* 1.1224 of wrath, and of the declaration of the iust iudgement of God, as the Apostle Paul expoundeth it. And therefore let vs not set our hearts vpon these momentanie and flitting vanities, but rather vpon those substantiall treasures, Gods spirituall gra∣ces and heauenly ioyes; which as they are infinitely of more worth; so are they eternall and euerlasting, and shall neuer be taken from vs, or we from them. For when wee haue en∣ioyed

them ten thousand times the age of a man, there shall not the least moment of our time be spent, but at the end of so many yeeres, our ioyes shall be so far from ending, as they were in their first beginning. When therefore the world cal∣leth and allureth vs, to seat our affections vpon these mouea∣ble and momentanie vanities, let vs stop our eares against his bewitching inticements, and hearken vnto the call of sauing wisdome and true godlines, promising vs long-lasting trea∣sures, and an heauenly inheritance which shall neuer haue end. Riches (saith she) and honor are with me, euen durable ri∣ches* 1.1225 and righteousnes: my fruit is better then gold, euen then fine gold, and my reuenewes better then fine siluer; I cause to walke in the way of righteousnesse, and in the middest of the pathes of iudgement, that I may cause them that loue me to inherit sub∣stance, and I will fill their treasures.

Or if our hearts be so fixed to our earthly riches, that we* 1.1226 will not heare of leauing them, let vs learne at least to loue them wisely, and so as we may euer inioy our loue; the which we cannot do by keeping them in earth, where they are sub∣iect to corruptibilitie, as our Sauiour teacheth vs; but by lay∣ing* 1.1227 them vp in heauen, where neither the moth nor canker cor∣rupteth, and where theeues neither d••g thorow, nor steale. Let vs vse them as comfortable helpes in our iorney to our owne countrie, and as meanes to assure vnto vs the fruition of our heauenly ioyes; and as our Sauiour exhorteth vs, Let vs make* 1.1228 vs friends with the riches of iniquitie, that when we shall want, we may be receiued into euerlasting habitations: and if we would for euer possesse neuer decaying riches, let vs, as our Sauiour counselleth vs, sell that we haue, and giue almes, make vs bags which wax not old, a treasure that can neuer faile in heauē, where no theefe commeth, nor moth corrupteth. For keepe them long we cannot, seeing they are vnconstant and stil flying, and we mortall and daily dying; but the best way for euer to enioy them, is to send them before vs by the Lords factors, the poore members of Iesus Christ, into our heauenly countrie, where they shall for euer be reserued for vs. For howsoeuer our goods are momentanie, our good deeds shall be euerla∣sting, though our riches be corruptible, yet our Christian li∣beralitie,

mercie, and righteousnes shall remaine for euer; ac∣cording to that, he hath distributed and giuen to the poore, his righteousnes remaineth for euer, his horne shall be exalted with* 1.1229 glorie. And therefore the surest way to keepe our treasures for euer, is to bestow them vpon the poore, and vpon charitable and Christian vses,; for whilest we thus lay them out, we e∣ternally keepe them, and in thus parting with them, we for euer reserue them: whereas if we lock them vp we lose them, if we keepe them in our owne custodie, though it be vnder locke and key, bolt and barre, we shall surely be spoiled of them, if not by theeues, yet at least by death; if we giue not a peny to the poore, we shall not find a peny of all our rich treasures which we had in earth, in the world to come: and they who with the rich glutton will not giue the crummes* 1.1230 of their tables, to the reliefe of those who are in penurie and miserie, crying out for hunger, and begging their almes; shal with him crie out in hell torments, for a drop of cold water to coole their tongues, and shall not receiue it. Let vs learne of husbandmen to cast away our corne that we may keepe it, and sow liberally, that we may reape a plentifull haruest: yea let vs learne of rich misers in the generall, to chuse the surest and safest place for the keeping of our treasure, though not in the particular, to make their choice of the earth, where there is no treasurie vnto which we may securely commit it; but let* 1.1231 vs lay it vp in heauen, and desire to haue it reserued in Gods own custody, where it shal not only remaine safe for our vse, but be increased vnto vs a thousand fold, and of momentanie moueables become an euerlasting and most glorious inheri∣tance. And this counsell an ancient Father giueth vs; If (saith he) worldly riches be wanting, let vs not by euill works seek them on earth; if they do abound, let vs by good workes reserue them in heauen. For (as he saith in another place) if we couetously hord them vp, and will not part with them to good and cha∣ritable vses, we may be said indeed to loue our riches, but it is fondly and foolishly, killing and destroying them with o∣uermuch kindnes, whilest we hug them too hard in our bo∣somes; but not truely and wisely, for by euill keeping, we make them to perish in our hands, and by fond louing them

we eternally lose them: whereas if we loued them aright, we would send them before vs into heauen, whither we shall shortly follow after, and they remaine with vs, and we with them for euermore.

Finally, as worldly honors and riches, so also worldly plea∣sures* 1.1232 and delights are short and momentanie; like vnto de∣lightfull dreames, which please for the present, but vanish a∣way when one awaketh: for when men with great paines and labour haue procured for themselues these worldly pleasures, they are readie to forsake them, as soone as they salute them, and to end in their fruition, dying (as it were) in the verie birth. Thus do the pleasures of eating and drinking present∣ly vanish, as soone as the meat and drinke is swallowed into the stomacke; thus sports and pastimes are inioyed and en∣ded in the same moment; thus sweet musicke delighteth on∣ly whilest it is in hearing, the pleasure and sound at once lea∣uing vs; and finally, thus goodly maskes and shewes, giue only delight whilest they are looked vpon, and like appariti∣ons no sooner appeare, then vanish. In a word, though we should enioy all worldly delights euen our whole life, some few daies excepted, all that are passed would not minister a∣ny comfort, to cheare and vphold vs in this short time of their absence, and so is all the ioy of pleasures tied to their presence, that though we should enioy them the age of Me∣thuselah,* 1.1233 one houres aduersitie would make them all to be forgotten, vnlesse they be called to mind, as argumēts to ag∣grauate our present vnhappines, because now when we need most comfort, we are forsaken of all our former delights. And this momentanie continuance of pleasures, is by Zophar plainly expressed, where he obserueth, that of old, and euer* 1.1234 since God placed man vpon the earth, the reioycing of the wicked hath been short, and that the ioy of hypocrites hath lasted but for a moment. And the Wise man familiarly explaineth it, by com∣paring these worldly delights to the noise of thornes vnder the pot, which howsoeuer for the instant they make a great crackling, and a glorious blaze, yet euery one knoweth, that* 1.1235 as they are suddenly kindled, so also they are as suddenly ex∣tinguished; for howsoeuer they delight for the instant, yet

they perish in the very tasting, and passe away as soone as they are come, leauing behind them nothing but griefe and sorrow, either because they were at all enioyed, or are so soone departed. So another doth most liuely expresse y^e short tarriance of these worldly pleasures, by comparing them to letters written in the waters, which in the same moment are* 1.1236 made and defaced, no print or impression of them being left behind: for as in that, the paine is no lesse, then if a man did write in lasting parchment, but the continuance of the letters written no longer then they are in making, so there goeth as great paine to the obtaining of these worldly delights, as of those which are heauenly and eternall, and yet the fruition lasteth no longer then the very act and operation, and being once past, no print or impression of them remaineth after them. And therefore seeing these▪ worldly pleasures are so momentanie, and of short continuance; let vs not set our hearts vpon them, but rather affect and seeke for those which are spirituall and heauenly; for if we delight our selues in the* 1.1237 Lord, and in the fruition of his mercies, vouchsafed vnto vs in his Sonne Christ, our Sauiour himselfe hath assured vs, that this ioy shall euer last, and no man shall be able to take it from vs; and the Psalmist telleth vs that those heauenly plea∣sures* 1.1238 which are at Gods right hand, endure for euermore. Especially let vs take heed that we do not compasse vnlaw∣full pleasures, or by vnlawfull meanes, or immoderately loue those which in themselues are lawfull; for what folly and madnes were it, to hazard by sin the losse of much more ex∣cellent pleasures which are eternall, for the fruition of these* 1.1239 which are no lesse vaine then momentanie? yea to indanger our soules to euerlasting torments, for the present enioying of these fading delights?

CHAP. XXVIII.

Of the mutability and vnconstancie of all worldly things.

ANd thus haue I shewed that all things in* 1.1240 the world are momentany and corrupti∣ble. Now we are also briefly to shew, that as they are momentany in themselues, so they are mutable and vnconstant in respect of vs. For though they bee but of short continuance, yet if they were friends for life, and would not forsake vs till either they perished, or we died, they might bee thought more worthie our loue, if not for their vtility and profit, yet at least for their fidelity and constancie; whereas now they are not so mo∣mentany as they are mutable, being ready to leaue and for∣sake vs euery day of their short continuance, like fickle flat∣terers, of whose fauour and loue there can bee no certainty or assurance. And no maruell that these earthly things vpon which men dote are so subiect to change, seeing all things in the world are obnoxious to mutability: the heauens them∣selues are not free from alterations; the sunne and moone haue their eclipses; the times varie and change one with ano∣ther; the day with night, and night with day; winter with summer, and summer with winter, and neuer stand at a stay; the elements haue continually their transmutations one with another, and by maintaining continuall warre among them∣selues, procure a peacefull harmonie, and well agreeing tem∣perature in sublunarie and inferiour bodies, vntill one of them hath vanquished and ouercome all ••he rest, with whose victorie their peace and harmonie endeth. Thus also Monar∣chies and States, cities and townes haue their changes and alterations, the same nation one while imperiously comman∣ding, and another while seruilely obeying; and the same ci∣ty at one time flourishing in stately buildings, profitable merchandise, and abundant riches; and at an other time dis∣peopled, decayed, burned, and buried in it own•• ••u••nes. Thus

you shall see the Assyrian & Babylonish monarchy for a time ouertopping all, and then stouping to the monarchy of the Medes and Persians; and this for a while welding the scepter ouer al the neighbor countries, & soone after casting it down at▪ he feet of the Grecian monarch, and this also after it hath had his turne and commanded in his course, conquered and ouerthrowne, and the Romane monarch, raised out of it ru∣ines. And finally, though this were stronger and more dura∣ble then all the rest, yet it had his period as well as his begin∣ning, and though it had none stronger to ouercome it at once, yet it was at length ouerthrowne by it owne power, perished piece-meale, and came to ruine, not because it wan∣ted strong props to vphold it, but because it selfe was ouer burthensome. Thus also wee shall see a change in citi••s and townes: as for example, in famous Babylon, Niniue, Tyre, Carthage, Athens, Sparta, Corinth, Ephesus, yea in Ierusa∣lem it selfe the glory of the world.

And therefore if these great alteration ares to be obserued* 1.1241 in things more durable, there is no maruell if they be more frequently seene in humane estates and conditions, which are innumerable times more fickle and vnconstant in them∣selues, and are also subiect to partake with all the rest in their changes anh alterations. For when the sunne and moone are eclipsed, we suffer in their defects; whē they go their iourney from the East to the West, we also trauell with them towards the setting of our life; onely this difference th••re is, that they goe and returne againe; but after our set there is no ri∣sing, vntill by the power of our Iudge we rise ••o iudgement: So time though winged cannot haste so fast away, but we either by a voluntarie or forced motion, equall it speed, and beare it companie till we rest at death. The elements are sub∣iect to continuall change, and we are partakers with them in their alterations: and when in the conflict which they hold in our bodies the naturall fire hath deuoured, and as it were conquered the airie water, it selfe also hauing no other food but it enemies prouision, is ouercome in conquering, and we with them both doe fall in the battell, and die of their wounds. And finally, there can be no change in States, mo∣narchies

and cities, where we inhabit, but wee likewise haue a share in their alterations, laughing in their mirth, and wee∣ping in their mourning. No maruell therefore if the estate of man be changeable, seeing he hath a great part in the alte∣ration of all other creatures, and besides hath in himselfe in∣numerable internall causes of variable mutation. In regard* 1.1242 whereof one saith, that none of vs are the same in our age that we were in our youth; no man is the same to day that he was yesterday▪ but our bodies are caried in a continuall mo∣tion, like vnto riuers, and all we looke vpon doth run away with time, nothing remaining the same to morrow as wee now see it; yea euen I (saith hee) whilest I speake of chan∣ging, am my selfe changed. Neither are our bodies more mu∣table then our estates, which through the whole course of our liues are daily subiect to alterations, and nothing conti∣nueth firme and permanent in them, but as the traueller is sometimes on the high hils, and sometime in the low val∣leies, and sometime walking on euen ground: so wee in our pilgrimage are one while aloft in the mountaines of prospe∣ritie, and soone after in the low dales of aduersity, and some∣times in a meane and euen condition betweene both; or like vnto those that are sailing on the sea, who are one while lif∣ted as it were to the clouds, and in an instant buried in the deepe; one while becalmed so as they cannot goe for∣ward, and by and by hurried with a boisterous tempest; now in danger of rushing one against another, and soone after of dashing against a rocke; sometimes suffring shipwracke, and alwaies fearing it; neither are they euer secure, and at rest, till they be arriued in the hauen: for so in this life wee are some∣time aduanced, and sometime abased, one while sluggish with too much prosperity, so as we cannot moue in any good and christian courses, and another while tossed and turmoi∣led with the blustring stormes of aduersity, whereby though we make a more speedy progresse, yet not without many troubles, and much danger. In regard whereof the saying of the sonne of Syrach is verified, that no man is to be iudged hap∣pie* 1.1243 before his death, because a pleasant beginning, hath often a sorrowfull progresse, and a worse ending; yea sometime he

who hath acted his part well in the rest of his life, spoileth all in the last scene, concluding an happie life in respect of worldly prosperity, with a shamefull and miserable death. Neither in truth is it any maruell that our worldly estates* 1.1244 should bee so variable and vnconstant, seeing the ground whereupon they stand is so moorish and deceitfull; for euen the world it selfe is fickle and false; and therefore as it is im∣possible to stand firmely on a dancing quagmire, or steadily and immoueably in a tottering ship, when it is tossed with surging waues in a tempestuous storme; so is it alike impossi∣ble to ground an vnchangeable estate on this mutable world, or not to be moued with this worldly earthquake. Yea euen those things in the world which chiefly intitle prosperity, are most variable and subiect to change, and like vnto the dust raised by the wind, they are tossed to and fro, and from one to another, as it pleaseth Gods prouidence to dispose of them; or vnto shadowes and apparitions, which vanish away and slip betweene the hands, when a man thin∣keth to take surest hold. So that this idoll of worldly pro∣sperity when it doth most gloriously▪ shine must needs bee continually in danger of falling and breaking, seeing both the matter thereof is (as it were) of brittle glasse, and the base or foundation whereon it standeth rotten and vncon∣stant. And yet such is the follie of worldly men, yea some∣times also of Gods dearest seruants, that when they haue this e••le in their hand they thinke they can hold it fast, and are* 1.1245 ready to say in their prosperity that they shall neuer bee moued. And as Eue thought that her son Cain would haue* 1.1246 been a sure possession, though he proued a runnagate; so they imagine that these births of their carefull braines, and fruits of their labours, will bee constant and permanent; whereas the euent sheweth, that (like beggers brats) they will not stay long in any place; and that like run-away ser∣uants almost euery moneth they change their master. In which respect the constancie of humaine affaires if fitly com∣pared* 1.1247 to the mouing of the cart wheele; the lowest part be∣ing within a while vppermost, and soone after as low as it was before. So that they who thinke to find sure footing on

this vnstable ground, are like vnto those who hauing no com∣mandement or promise, will presume by sole vertue of a mi∣raculous faith to walk vpon the waters; who (as one saith) are* 1.1248 so much the deeper plunged into the gulph of misery, by how much the more securely they presumed of their permanent prosperitie, there being no greater miserie then a false happi∣nes. For there is no constancie or stedfastnes in these worldly things, but they are continually ready to remoue themselues from one to another, at the least becke of the great Creator, and to alter the estates of worldly men by their comming and departure, as Hannah in her song notablie obserueth: The Lord (saith she) is a God of knowledge, and by him enterpri∣ses* 1.1249 are established: the bow and the mightie men are broken, and the weake haue girded themselues with strength. They that were full are hired out for bread, and the hungry are no more hired, the barren hath borne seuen, and she that had many children is feeble: the Lord killeth and maketh aliue, bringeth downe to the graue, and raiseth vp, &c.

But let vs briefly consider the mutability of worldly things* 1.1250 in the speciall instances. And first, what can be more vncon∣stant and variable then honors and preferments? seeing those who are thus aduanced, do continually walk in slipperie pla∣ces, where they are still ready to catch a fall; and borrowing their glory in a great part from the vnconstant opinion of the sickle multitude, which like the weathercocke turneth with euery wind, their fame and reputation must needs be excee∣ding variable, resting it selfe vpon such an vnstable ground.* 1.1251 In which regard worldly men are fitly compared to shelfish, which depending vpon the Moone, are subiect to al her chan∣ges, encreasing as she encreaseth, and decreasing, as she incli∣neth towards the waine; for so their honor standing at the deuotion of the vncōstant multitude, altereth and changeth, riseth and falleth, according to the ful or waine of their varia∣ble conceits. The world promiseth indeed perpetuitie of ho∣nors to those who will set their hearts vpon them, and prefer them before the glory of God, and the saluation of their own soules, but he dealeth sometime vnfaithfully with his fauou∣rites, treacherously betraying them vnder shew of loue, and

lifting them vp, whom he meaneth to ouerthrow with the greatest downefall: wherin the world and the Prince thereof, vse ambitious men as the crow the shel-fish, carying them a∣loft vnto the highest places, that from thence casting them downe, they may bruise them with the fall, and so more easily prey vpon thē. But as they deale thus with their own friends, sometime because they will not, and sometime because they cannot prefer them; so much more falsly and vnconstantly with those who neglect and contemne their deceitfull ho∣nors, being readie to magnifie and disgrace them with the same breath, when as they cannot allure them to bite at their bewitching baits. An example whereof we haue in Paul and Barnabas, whom the vulgar people (admiring their miracle)* 1.1252 would needs deifie; which honor whē they had refused, and perswaded them to returne all the glorie vnto God, they pre∣sently vpon a groundlesse information, laid violent hands vpon them and stoned them, now thinking that they deser∣ued capitall punishments, whom ere-while they esteemed worthie diuine honor. Thus others shewed the like vncon∣stancie, whilest one while they condemned Paul, as a male∣factor,* 1.1253 and presently after were readie to adore him as their idoll. But most notablie doth the mutabilitie, and fickle vn∣constancie of the variable multitude appeare in their cariage towards our Sauiour Christ; whom one day they sought after* 1.1254 to make him a King; and soone after reiecting him, preferred before him an Heathen, yea a hated Monarch: one while they flocked about him, to giue him all louing and respectiue en∣tertainment, strawing greene boughes in his way, and (be∣cause they thought them not good enough) spreading also their garments, euen vnder his Asses feet; and another while mocking and reuiling him, buffetting and spitting vpon him, whipping and crucifying him, & in stead of bestowing their garments vpon him, they take from him his owne: this day they meet him with ioy, and salute him, saying, Hosanna the Sonne of Dauid, blessed be he that commeth in the name of the Lord, Hosanna in the highest; but within a few daies after they crie out with an vniuersall consent, Away with him, away with him: crucifie him, crucifie him. Which as it notablie▪ sheweth

the mutabilitie of honors, and the vnconstancie of the com∣mon people, so also the malice of Satan, who would (as one* 1.1255 saith) haue his procession go immediatly before his passion, these honors, before those disgraces, and this high exaltation before his lowest downefall, that by this sudden alteration he might be the lesse prouided, & his passion made more bitter and intollerable: although the Lord who disposed of all had* 1.1256 another end, namely, that the Scriptures might be fulfilled* 1.1257 which testified of his Son, to the further conuincing of the Iewes, and the iust condemnation of all, who would not be∣leeue: and therefore if our Sauiour Christ who was worthie of all honor, found this sudden and vndeserued alteration, what constancie can they hope for, who come infinit degrees short of his excellencies?

But in truth howsoeuer this vnconstancie of honors may be attributed to the mutabilitie and treacherie of the world, and the Prince thereof, in regard that they promise it to their followers, and faile in performance; & as they are made y^e in∣struments of God, both in the conferring and taking away of honors; wherein they take occasion to shew their fawning in the one, and their malice in the other; yet the supreame and chiefe cause of these alterations in honors and prefer∣ments, is the wise prouidence of almightie God, who would haue these worldly honors variable and vnconstant, chiefely for his owne childrens sake, both for their triall and chastise∣ment, and because he would not haue them to set their harts too much vpon them, and so neglect that eternal glory of his heauenly kingdome; and secondarily for the iust punishment of the wicked, from whom he taketh away these honors af∣ter he hath aduanced them, because they abuse them to pride* 1.1258 and tyrannie. And thus Adonibezek of a great conquerer of Kings, became worse then a slaue, and equall to a dog, eating the offals vnder the table; wherein the Lord measured iustly vnto him, according to that measure by which he had meted vnto others. Thus Haman was one day the chiefe fauourite* 1.1259 in court, and the next day hanged on his owne gallowes; be∣cause hee had abused his greatnesse to the ruine of Gods Church: and thus Gods owne Church and people after they

had receiued many testimonies of his loue, and were by him exalted aboue all other nations; for abusing of these speciall fauours, were deiected and brought vnto a base condition: for so the Prophet complaineth; Ierusalem hath grieuously sin∣ned,* 1.1260 therefore she is in derision; all that honored her, despise her, because they haue seene her filthines. No maruell therefore if the world be vnconstant in conserting these honors, seeing in truth it hath no power to continue them, more then that which it receiueth from God, who as he is the chiefe Author of these honors, so he giueth and taketh them away at his owne pleasure. Thus Hannah confesseth, that the Lord bring∣eth* 1.1261 low and exalteth; he raiseth vp the poore out of the dust, and lifteth vp the begger from the dunghill, to set them among Prin∣ces, and to make them inherit the seate of glorie. So the Psalmist maketh this the chiefe cause of the ruine of the wicked, when they were in the top of all their prosperitie, because the Lord had set them in slipperie places, and cast them downe into desola∣tion.* 1.1262 But whether we consider the chiefe or instrumentall cau∣ses of this vnconstancie, sure we are that honors are most mu∣table and flitting, vncertaine to winter where they haue sum∣mered, or to lodge where they haue rested all day. And this mutable inconstancie the Wise man obserued; I haue (saith* 1.1263 he) seene seruants on horses, and Princes as seruants walking on the ground. To which purpose also the Son of Syrach no∣teth, that many mighty men haue been brought to dishonor, and* 1.1264 the honorable haue been deliuered into other mens hands. The which mutability commonly happeneth when men are most secure, and are puffed vp in pride, in regard that they assure themselues of the constant continuance of their honors and preferments; their proudest hopes yeelding nothing vnto them but shame and disgrace. For so the Wise man saith, that pride goeth before destruction; and an high mind before the fall:* 1.1265 and againe, when pride commeth, then commeth shame, but with the lowly is wisdome. And therefore seeing these worldly ho∣nors are so mutable and vnconstant, so hardly gotten & easi∣ly lost, let vs not too much esteeme them, nor immoderately loue and seeke them, but rather let vs set our hearts vpon sa∣uing wisdome and true godlines; for as the Wise man saith,

Exalt her, and shee shall exalt thee, shee shall bring thee to honour,* 1.1266 if thou imbrace her, she shall giue a comely ornament to thy head, yea shee shall giue thee a crowne of glory. And this honour shall be most constant and permanent, lasting as long as life, yea* 1.1267 after death, for the memoriall of the iust shall be blessed; but the name of the wicked shall rot. Yea this honour of grace shall be but a step to aduance vs to the honour of heauenly glory,* 1.1268 the which shall continue not for a few yeeres onely, but for euer and ouer, as being eternall and euerlasting; for so the Apostle telleth vs, that the God of grace hath called vs to his e∣ternall glory, by Iesus Christ.

The like mutability and vnconstancie is in riches. For* 1.1269 though our riches corrupt not, nor wee die, yet there is no certainty in their possession, they are so flitting and mutable. For who seeth not that they doe often change their masters; he who ere while wanted, abounding, and he who not long since abounded, being now brought to want and penurie? Looke but to houses, lands, and coine, and consider how often they haue new owners, this day being in the possession of one, and to morrow of another, and not many moneths after, both being stripped of them, they are deuolued vnto a third. In which respect Zophar compareth riches to the wa∣ters of riuers, which make no long stay in any place, and passe from land to land, and field to field, till at last they are swal∣lowed vp of the sea. The increase (saith he) of his▪ house shall* 1.1270 goe away, and it shall flow away in the day of Gods wrath. For so riches runne from one to another, till in the end they lose their name, being corrupted, and (as it were) swallowed in the gulfe of destruction. In the same regard one of the anci∣ents* 1.1271 likeneth them to alluring harlots, which make loue to many, but keepe faith with none. And to the same purpose another saith; that there is nothing more false and trecherous then riches; and that like a fugitiue and vngratefull seruant, they haue no honesty or fidelitie; for though thou bind them with innumerable bonds, they will goe away, and draw their* 1.1272 chaine after them. And for this cause oftentimes, they are kept and fast locked vp vnder the custodie of strong bolts, and fast barred doores, hauing besides many seruants as Iai∣lors

attending on them; but they oftentimes intice their keepers, and flee away together with them. So that there is nothing more vnconstant then these earthly moueables, which are euery day subiect to change and alteration: in which respect one wittily saith, that money most fitly is stam∣ped* 1.1273 round, to signifie by the very figure that it is rruely cur∣rent, not standing still, but rolling and remouing from one to another. The which inconstancie and mutabilitie of riches, as it proceedeth instrumentally from the world, who is vn∣constant in it fauours, aduancing those to wealth whom soone after it is ready to impouerish; so chiefly and princi∣pally from the Lord, who in his gracious prouidence made earthly riches mutable, because we should not fix our hearts vpon such vnchangeable vanities, but vpon those heauenly treasures which are immutable, and not subiect to any alte∣ration; and that seeing euery day they are ready to leaue vs whether we will or no, wee might bee the rather willing to part with them to such good and charitable vses, as may glo∣rifie God, and further ascertaine vs of our eternall treasures. Whereas if hee had made them immutable and permanent, whom would they not haue bewitched with their loue? For if now men hauing no security or assurance, to keepe them in their possession but one onely day, doe notwithstanding dote so much in their loue, that by right and wrong they lay violent hands vpon them, and wring them vniustly out of others custodie, hazarding euen their soules to increase their wealth; what would they haue done if they had been con∣stant and faithfull friends, that do all this, they being treche∣rous and deceitfull flatterers? What widow would they not haue robbed? what orphane would they not haue spoiled? what weake & poore man would they not haue oppressed, to* 1.1274 get these perpetuities into their possession? To conclude, see∣ing these riches of the world are so mutable & vnconstāt, let vs not set our hearts vpon them; and (as one saith) let vs not run a madding after these false fugitiues; for there is nothing more deceitfull, nothing more perfidious. To day they are on our part, but to morrow against vs; arming enuious eyes against our safety; and strengthening malitious hands to vn∣dermine

our peace; so that they who haue them, are beset on euery side with familiar and chamber foes, and inuironed with domesticall enemies: but rather let vs fix our minds on those firme treasures reserued for vs in Gods kingdome, which are permanent and perpetuall euen to eternity.

Finally, there is no more constancie or lesse mutability in* 1.1275 worldly pleasures; for though there be alwaies worldly men and worldly delights, yet are they neuer ascertained the one to the other; but as men change their pleasures, so pleasures change men, and euery hand while leauing the old, they are ready to betake them to new masters. Some waite not so much vpon men themselues, as vpon their age: as for exam∣ple, some attend vpon infancy, and leaue them in their youth; some delight them in their youth, and forsake them when they come to full maturity, and some accompanie them in their full strength, and will by no meanes stay the approch of old age. Others are tied to seuerall times of the yeere, as to spring, autumne, summer, winter, and bring great delight when they are vsed in their season; but failing herein they change their nature, and become irksome and tedious. And as for those pleasures which are vsuall and daily, delighting all persons, and at all times, we see vnto what common mutati∣on they are subiect, lasting no longer but for the present, and then degenerating into tedious molestations and cumber∣some burthens. Thus meates and drinkes delight for the in∣stant, but after surcharging the stomacke, they recompence an houres pleasure, with a whole daies paine. And thus plea∣sures of the flesh are but of momentanie continuance, and suddenly impaire the strength, and bring the body to many infirmities, and much weakenesse. Besides which losse of spe∣ciall delights, how many do we daily see, who abounding in all maner of sensuall pleasures, are soone after abandoned of them all, and spend the remainder of their daies in misery and mourning? and though they remaine in their iudgement and affection epicures still, making their bellie their god, and the world their paradise, yet find their idol whom they serue, so auerse towards them, that of necessity, whether they will or no, they are robbed of all pleasures, and passe their time

in griefe, and sharpe affliction? And thus it appeareth that all these worldly things which men so fondly affect, are mu∣table* 1.1276 and vnconstant. The consideration whereof should moue vs lightly to esteeme, yea carelesly to contemne these changeable and fickle vanities, in comparison of Gods spi∣rituall graces and heauenly ioyes. For what is this mutabili∣ty, but a certaine kind of mortality, seeing though they die not in themselues, yet they die vnto vs? yea in truth what is the continuance of these worldly things, but a kind of vnob∣serued corruptibility? for whilest any thing passeth from the present to the time to come, that which is past dieth and pe∣risheth, God onely is immutable, because nothing past ta∣keth from him; nothing to come addeth to him, but what∣soeuer was, is, or shall be, is with him all present. And there∣fore* 1.1277 despising these vnconstant and perishing trifles, let the Lord be our glory, treasure, and delight, in whom there is no* 1.1278 change or shadow of change; and let vs set our hearts and af∣fections vpon his spirituall and sauing graces; for these gifts of God (as the Apostle telleth vs) are without repentance; ne∣uer wholly or finally failing those to whom they are once giuen. For being placed on this sure rocke of grace, we may securely contemne the dashing waues of boisterous malice, which in the sea of this world, are by turbulent men raised a∣gainst vs, seeing they shal be al broken into the some of their owne shame, and we in the meane time remaine vndamnifi∣ed; for these immutable graces, giuen vnto vs by the immu∣table God, will make our peace and security al••o immutable. And let vs chiefly affect and seeke those honours, riches and pleasures reserued for vs in Gods kingdome, which cannot be altered by any accident, nor impaired by any enemie, but shall eternally remaine to our infinite ioy and comfort, firme and permanent.

CHAP. XXIX.

Of the momentany continuance and frailty of mans life.

HAuing shewed that the things of the world are in* 1.1279 themselues momentanie, & in respect of vs muta∣ble: we are according to order in the next place to speake of our mortalitie, which may serue as another maine argument to make vs contemne these worldly vanities; for though they were eternall, yet we are momentany; though they were constant and permanent, yet our liues are fraile and flitting; though they had not their end, yet we shal haue our end; & though they would for euer continue with vs, yet shal we but a while continue with them, because our liues are but short, and with their shortnes, so fraile & vncertaine, that this momentany time, is only sure of ending, and in nothing else certaine, but in it owne vncertaintie. For we are continually sailing towards the hauen of death, and we neuer want the wind of winged time to set vs forward; sometime in the way we perish by the leakes of our own intemperance, sometimes we split our selues vpon the rockes of dangers, or vpon the sands of carelesse securitie; sometime we are cast ouer boord by pirats and enemies, & sometime carying all our loftie and proud sailes, we are ouerset and sunke with the boysterous blasts of aduerse accidents; & though we scape all these dan∣gers we shall not be long in comming to our hauen of rest; seeing we are neuer becalmed nor stand still, but night & day go forward with a prosperous wind. It is true that the world, yea our owne deceitfull hearts, do promise vnto vs long life, yea dreame of a kind of eternitie which hath neuer end; for there is scarce any so old who thinketh not to liue a day lon∣ger, and when that is spent, another day after that, & so con∣tinueth day after day in the same mind, and by consequence frameth to his hopes an imaginary perpetuitie; eternitie be∣ing nothing else but a constant continuance of time without any ending. And y^t men haue this inward conceit, it may easi∣ly appear by their outward practise: for if they were through∣ly perswaded that their liues were momentany & vncertaine,

what shew of reason had they by deferring their repentance, to hazard their eternall saluation? why should they set their hearts vpon the things of this life, & prefer them before euer∣lasting happines? why do they who thinke it folly to bestow great cost in building vpon a lease, of one and twenty yeeres, grow excessiue in these charges, and erect stately houses, ha∣uing no posteritie vnto whom they may leaue them? why do they not prepare themselues to meet the Lord, and take some paines to set straight 〈…〉〈…〉r accounts; if they thought that euen this day they might die, and be called to a reckoning? but the true cause of all these errors and negligence is this, because they dreame of long life, and put the euill day far from them.

Now as this opinion and vaine hope of long life is an vsual* 1.1280 cause of impenitencie, and of the committing and liuing in all maner of sinne, so especially of the loue of the world, and worldly vanities: for because men thinke to continue long with them, they accordingly esteeme and set their hearts vp∣on them; whereas if they beleeued and remembred that not only the things which they so affect are momentany and mu∣table, but also that they themselues are mortall, and of small continuance vpon the earth, and that euen this short time is most vncertaine; they would neuer preferre these transitorie trifles before their eternall patrimonie. And therefore seeing it is a forcible argument to moue all men to the contempt of the world and worldly vanities, because our liues are so mo∣mentany and fraile, for though they were neuer so constant and permanent, yet we cannot long enioy them, seeing we are mortall, and of short abode on earth; let vs a little further consider of this point; and shew the momentanie shortnes of mans life both by testimonies of Scripture; and also by expe∣rience and reason. The holy Ghost in the Scriptures doth am∣ply* 1.1281 and plainly set forth, the breuity and vncertainty of mans life, and that by simple affirmation, and also by comparisons. For the former the testimony of Iob is plaine, who affirmeth that man who is borne of a woman hath but a short time to liue, and is full of trouble. So the Patriarch Iacob, speaking of his* 1.1282 owne life, which much surmounted the vsuall age of men in these daies, saith, that his daies were few and euill: and it is or∣dinarie

in the Scriptures, to reckon mens liues by daies, and* 1.1283 not by yeers, to note their breuity: yea comparing them with eternity, they make them not so much as a minute; for so the Apostle Peter saith, that with the Lord, a thousand yeeres are* 1.1284 but as one day. And thus the Apostle Iohn calleth al that time, from the first comming of Christ in the flesh, vnto his second comming to iudgement, the last houre; wherby he would in∣timate vnto vs, that the worlds continuance being compared with eternity, is but of a few houres continuance, and that all the rest being spent, we are now come to the last: and there∣fore if all this time being thus compared, is in respect of eter∣nitie but a short houre, then surely a mans life according to the same proportion is scarce a minute.

The similitudes also which are vsed to expresse the breuity* 1.1285 of mans life, are very significant, and fit for our purpose; for it is cōpared to a a 1.1286 pilgrimage, which is not long in trauelling; to a b 1.1287 warfare, which is short and full of trouble; to the daies of an c 1.1288 hireling, which as they are commonly but few, so by reason of their paines and labour, irkesome and tedious: to the d 1.1289 wind, which seldome stands long in one place, & euery day is in some likelihood of changing, that which now bloweth passing away without returning: to the flower of the field, which one day flourisheth and the next day withereth: to the e 1.1290 grasse, which in the morning groweth in it full strength, and is cut downe before night. All which similitudes implie, that mans life is but (as it were) of one daies continuance; like vnto those creatures neere Pontus, whereof Plutarch maketh* 1.1291 mention, whose life and the day begin and end together; for at morning they are bred, at noone they come to their full growth, & at euening die with old age; for what is our child∣hood, but a morning, our youth and ripe age the mid day, and our old age the sunset and night of life? the which proporti∣on holy Iob seemed to aime at, where he saith, that we are but of f 1.1292 yesterday, and scarcely full out of two daies standing. But because we are readie to flatter our selues with a vaine hope of long life, and to imagine that euery day is many yeeres; the holy Ghost compareth our liues to many other things which are lesse then of a daies cōtinuance; as vnto g 1.1293 a vapour, that ap∣peareth

for a little time, and afterwards vanisheth away: to a * 1.1294 dreame, which vanisheth as soone as a man awaketh: to a h 1.1295 post, which passeth by in all haste, and maketh no stay till he come to his iorneyes end; to the most swift ^h ships, and to the ^h Eagle, which flying to seaze vpon the prey, doubleth her ordinary speed: to a i 1.1296 cloud which is suddenly blowne away with the wind, or else dissolued or dried vp with the Sun: to the k 1.1297 smoake, which whilest it ascendeth vanisheth; to the swift passage of a l 1.1298 weauers shuttle, which in a moment pas∣seth from hand to hand; to a m 1.1299 span in length, which is mea∣sured in an instant. And as though these reall things were not sufficient to expresse the shortnes and vanity of mans life; it is compared also to a n 1.1300 shadow, which hath neither substance nor continuance; & to the swiftnes of a o 1.1301 thought, which far exceedeth in speed al other motions: yea as if any thing were too substantial to expresse sufficiently the momentany short∣nes of it, it is compared to vanitie, which is nothing; for so Dauid saith, that p 1.1302 man is like to vanity, his daies are like a sha∣dow which vanisheth: and it is not only said by way of simili∣tude, that mans life is like to vanitie, but that it is vanitie it selfe; for so Iob saith, that he q 1.1303 had as an inheritance the mo∣nethes of vanity; yea not only mans life, but also himselfe in regard of his vnconstancy and mortality is called vanity, and that when he is in his best condition; for so the Psalmist saith, that r 1.1304 euery man in his best estate is (not only in part, & in some respects, but) altogether vanity: and as though this nothing were yet too much, he contenteth not himself to say, that the children of men are vanity, but that if vanity and they were laid vpon the balance, vanity it selfe would ouerpoyse them: s 1.1305 The children of men (saith he) are vanity, the chiefe men are lies, to lay them vpon a balance, they are altogether lighter then vanitie. The which vanity, euen an Heathen man being desi∣rous to expresse, thought it not enough to cal the life of man, a shadow or a dreame, but ioyneth both together, & calleth* 1.1306 it a dreame of a shadow. Now if a thousand yeeres in cōpari∣son of eternity, be as y^e Psalmist speaketh, but as yesterday, and as a watch in the night; and as a few drops of raine to the sea, and a graine of grauell, in comparison of the sand, as the Son

of Syrach likeneth them; then how short and momentanie is the life of man being thus compared, which is so vaine, and of such short continuance?

But if wee would adde to this momentanie shortnesse of* 1.1307 mans life, the frailty and vncertainty of it, whereby we haue no assurance to enioy it so much as a minute of this short time, the vanity thereof would more euidently appeare. And of this wee need no other proofe but our owne experience, which daily teacheth vs, that as men haue but a short passage from the birth, to the vtmost confines of an aged life; so they seldome goe thorow to their iourneyes end, but are cut off in all times of this short way, with vnexpected accidents. In which respect the life of man may fitly be compared to a can∣dle, which whilest it shineth, consumeth; and as the candle is sometime wasted with the wind, sometime quite blowne out, before it bee halfe burned, and sometime burneth to the end: so mans life is wasted with griefes and miseries, sometime extinguished by immature or violent death; and though it last as long as the naturall heate hath moisture to feed vpon, yet that being consumed, like a candle it goeth out of it selfe for want of nourishment. For how many haue we knowne in our owne experience who haue bin intombed in their mothers bellie, before they did euer see the light of the sun, and so withered in the bud? How many do we daily see, who seeme to enter into the world (as the heathen man vpon the stage) that they may go out againe; as though they came onely to take their leaue, and so to be gone? How ma∣ny wither when they are in their flourishing prime of their infancie and childhood, and (as it were) rot before they bee ripe? How many are taken away in their perfect maturity, death getting the victorie of them in their full strength? and how few are they that attaine vnto old age, which notwith∣standing all doe hope for, though against all reason in regard of themselues, and experience in respect of others? For would men consider the manifold ambushments, which death daily laieth to indanger our liues; would they but remember how many by-paths leade to this common way, they could not but confesse the shortnesse of mans life, and their vncertain∣tie

to continue this short time. For I pray you how many, yea how innumerable be the causes which produce this one ef∣fect, some whereof are internall, and some externall? For suppose that we were exempted from all outward dangers, which notwithstanding doe in whole troups besiege mans life, yet wee continually carrie death in our owne bosoms. For looke how many kinds of diseases there are whereunto mans life is subiect, and so many secret enemies doe wee har∣bour in our selues, which fight against our liues, and giue death an easie entrāce. We are not too cold, or too hot, with∣out danger; hunger and excesse are alike pernicious, seruing both as harbingers to prouide death a lodging in our hearts; yea euery small crumbe going awrie, maketh a breach wher∣by death may enter and surprise vs. So that wee cannot saue our liues by fighting, because wee nourish so many in vs which are daily ready to betray vs; nor escape by flight, vn∣lesse we could flee from our selues, seeing whether we wil or no, we continually carrie the enemies of our liues about vs, yea within vs.

But let it be supposed that there were peace at home; let vs* 1.1308 imagine that there were within vs no secret foe to supplant vs, yet how many open and outward enemies are there, which are hourely ready to assault our liues; if the great Commander do but giue signe of battel? For to say nothing of common calamities, which hang ouer whole common∣wealths, as famine, sword, and pestilence, which are Gods publicke heralds to denounce against vs war and destruction, how many priuie waies are there whereby death commeth vnto vs, yea we vnto death? For which way can we turne vs, what action or enterprise can we take in hand, but that there is some danger, that death wil encounter vs? If we take ship, we are but a few inches distant from death, the immoueable rockes, and the mutable winds, the ouerflowing waues, and swallowing sands, the tempestuons stormes, and spoiling py∣rats haue our liues at their mercy & command. If we stay on the land, we are daily obnoxious to no fewer perils; if wee take horse, our liues are in danger euery time he stumbleth; if we go in the streets, looke how many carts and coches we meet,

yea how many tiles be on the eaues of houses which wee passe vnder, and to so many dangers are we subiect. If wee walke in the countrie, we are in hazard to be incountered with brutish creatures, and with theeues and robbers more cruell then they. If we retire our selues into our well fenced gardens, we are not there secure, for among the sweetest flowers oftentimes lieth* 1.1309 hid the most hideous snake. If we rest in our houses in the night, we are in perill of cutthrotes and robbers; or though we were safe from theeues, yet we are in danger of all deuouring fire. If we walke abrode in the day, euery one that hateth vs hath our liues at his command; and as one saith, whosoeuer contemneth his owne life, is master of ours. In a word, be we on sea or land, in citie or countrie, at home or abrode, waking or sleeping; death still like a iaylor waiteth vpon vs, till he bee commanded by the Lord chiefe Iustice of heauen and earth, to arrest, impri∣son, and bring vs to iudgement. Now if any will obiect, that there are many which escape the forenamed dangers, and go∣ing through them all vnhurt and vntouched, do safely come to old age and naturall death: I answere, that many more doe fall into them; and why may not wee thinke to bee in the greater number? many escape them, but all are subiect vnto them; and that which is incident to all, may happen vnto any: finally, ma∣ny escape some of these perils, but yet fall into others, and though to day they are free from them all, yet to morrow they may be obnoxious to many. By all which it appeareth, that our liues are not only in themselues momentany, but also in respect of outward accidents, and inward infirmities, vncertaine, and full of frailty; in regard whereof the Apostle calleth our bodies* 1.1310 earthly houses, which wanting solid matter, and strong princi∣pals to support them, are easily ouerthrowne, or of themselues in short time moulder away; and in the same place hee calleth them tabernacles, which stand not long any where, but are still flitting and remouing. And another maketh them much more fraile and brittle then glasses, which though they be subiect to many casualties, yet may they outlast the longest liuer. What (saith he) is more brittle then a glasse? and yet it may bee so re∣serued,* 1.1311 that it may continue for many ages; for though it be indangered to a fall or knocke, yet not to a feuer, or old age, whereas wee are more fraile, as being subiect to the fals and

knocks of outward casualties, and though wee were free from them, yet time and age weakeneth and wasteth vs; though we could shun outward blowes, yet wee cannot auoid our end; though we should be free from outward dangers, yet wee can* 1.1312 neuer escape inward diseases▪ And howsoeuer some may last longer, and some a shorter while, yet all in their appointed time come to their end. Wherein men are fitly compared to the leaues of trees, of which some ••re blasted in the bud, euen in the spring, some are blowne off with the wind in the middest of summer, and those that continue so long on the tree, doe when autumne and winter commeth, fall of themselues. To this purpose one demandeth: Shall wee not all (saith hee) in a little while be the same dust? doe wee not by the addition of a few more daies gaine this alone, that we partly see, partly suffer, and partly act the more euils? and so wee at length also shall pay to nature the common and certaine tribute; by our death follo∣wing some, & going before others; now bewailing our friends* 1.1313 departed, and soone after our selues departing leaue them to be∣waile vs; and receiue the kind gift of teares in as bountifull ma∣ner from them, as we haue in our liues bestowed it vpon those who haue gone before vs, &c. For wee are all but a vanishing dreame, an apparition that leaueth no signe behind it; dust, a vapour, the morning dew, & a flower of the field, which quick∣ly groweth▪ and more quickly withereth.

But howsoeuer vaine men be so mortall, fraile, and momen∣tanie* 1.1314 (as I haue shewed) yet is he so blinded with selfe loue, and bewitched with deluding hopes, that though he acknowledge all this in the generall, yet hee seldome applieth it to his owne particular; though he can say wee are all mortall, yet he drea∣meth of his owne immortality; and howsoeuer ••ee can in his politicke bargaines reckon three of his neighbours liues, at no longer▪ time then one and twentie yeeres, yet doth he flatter his too credulous heart with this foolish conceit, that his single selfe shall continue to old age, and fill vp the reckoning of three or fourescore yeeres; and that hee continueth long in the same condition, though he seeth others hasting away, and euen now arriued at the gates of death. As when two botes meet, they which are in the one imagine that themselues moue not; and the other that passeth by them goeth swiftly; whereas in truth

they both make alike speed; so men are ready to thinke that though others run towards death with posting haste, yet they in the meane time stand at a stay, & remaine immoueable: then the which nothing can be more absurd, seeing we are all cast in the same mould, and are of the same nature and condition, in so much as there cannot be a more liuely & perfect looking-glasse wherein we may see our owne frailtie and mortality, then other men which are of the same quality: so that if we be not made blind, deafe, & quite senselesse, we cannot daily want examples, and as it were schoole-masters which may teach vs this lesson; for who can walk in the Church or places of burial, & not think that he also must be buried? who can see anothers funerals, who is of the same nature and condition, and not conclude his owne mortalitie? who can heare the knels and passing peales for his neighbours, who were some of them yonger, & much stronger, and not thinke them heraulds sent of God, to summon him by death to make his appearance?

But though it were supposed, that we could now liue the age* 1.1315 of Methuselah; and were exempted from all outward accidents, and inward infirmities, which might shorten our daies; yet all this were nothing in comparison of eternitie; in regard wherof that cannot truly be said to be long, which one day shal haue an end; neither do we slowly attaine vnto that end, from whence we shall neuer returne, when we are once come vnto it: for how can that be truly long, which is continually in spending, and the more daies are added vnto it, the more it is shortened? what firmenes is in that, which in holding slippeth out of our hands, and is lost in keeping? But such is mans life, from which so much is detracted, as is added vnto it, and the longer it hath lasted, the more it is wasted, and the neerer it approcheth to it end. Now what can be called long, which by it continuing and being, wa∣steth and ceaseth to be? or how can our daies be many, which grow fewer & fewer by daily multiplication? how can our liues be slow in passing; when that time which seemeth to stay them, driueth them forward to their iorneyes end? In which respect mans life is fitly compared to a weauers web; for as the wouen web continually encreaseth by the addition of threeds, so our age by the addition of daies; but as the more is added to the cloth, the lesse is vpon the beame, and the more the one increa∣seth,

the neerer the other approcheth to it end, & cutting off; so* 1.1316 the more is added to our age, the more is detracted frō our life, and the more time past is increased, the more time to come is shortned and diminished. Thus the time of infancie perisheth,* 1.1317 when childhood approcheth; and childhood dieth when youth beginneth; and youth passeth, when ripe age commeth; and all is lost and vanisheth, when old age and death seazeth vpon vs. Whereby it appeareth, that our continuance in the world can∣not truly be called a life, seeing it is but a continuall passage, wherein we like pilgrimes trauel vnto death; so that whilest we liue, we daily die, and neuer cease dying till we cease to liue; our* 1.1318 life being nothing else but a passage from life, and a neerer ap∣proching vnto death: for from the day of our birth, to the day of our death, our liues are in a continual consumption, and no soo∣ner do we begin to liue, but we also begin to die; for daily some part of our liues are taken away, seeing all which is past, is pe∣rished, and whilest our bodies grow and increase, our liues de∣crease* 1.1319 and are diminished. They therefore are much deceiued, who account the last day only, the day of their death, seeing we die (as it were) piece-meale, and the longer we liue, the more death seazeth on vs, al the time which is already past, being lost and consumed. And so likewise they abuse thēselues, who fee∣ling* 1.1320 no decay of health or strength, do imagine day after day that they are equally distant from death, because the alteration which is in their liues, comming by degrees & by little and lit∣tle, is not so easily discerned: for as their folly were ridiculous, who not sensibly perceiuing the going forward of the shadow in the diall, or hand of the clocke, would therfore be perswaded that it standeth still; for though they see not the motion, yet e∣uery houre they may plainly discerne, that it hath moued; so a∣like foolish are they, who not sensiblie perceiuing, how far they haue trauelled towards death, do conclude with themselues that they stand at a stay; seeing the more daies are added to their liues, the neerer they approch to their death, though their pas∣sage* 1.1321 cannot palpably be discerned. For as those who saile in a ship, whether they sleepe or wake, sit or stand, go forward with some desire to arriue at the hauen, or ba••ke▪ as far as the ship wil suffer them with a contrary motion, as destrous to returne, yet they are still going on, and caried whether they will or no, with

the motion of the ship whither the skilfull pilot sitting at the sterne doth guide and conduct them; so we being placed in the world, as in a sea of mortalitie, are still sailing towards the ha∣uen of death, and whether we sleep or wake, stand stil or walke, willingly go forward, or desire to continue in the same place, both when we are in sicknes, and when we enioy perfect health and strength, in the lengthening of the seasons of the yeere, as well as when they shorten, we are daily going on as our great master doth appoint and guide vs, & whether we will or no, we must still go forward; and though our motion may be some∣time insensible, yet in truth we alwaies make alike haste, and neuer rest till we arriue at the hauen of death.

Now if we would further consider (as the truth is) that our* 1.1322 liues are nothing in comparison of theirs who were before the floud, and yet they are now limited to the short stint of three or foure score yeere, we may more sensibly conclude, that they are lesse then a moment, in comparison of eternitie: especially if we would account of so much time only of this short age, as deser∣ueth to be entitled with the name of life: for almost halfe a mans life is spent in sleepe, which is nothing els, but (as it is called) the brother of death; and therfore cannot fitly be added in this our diuision, to the tearme of life. Now if out of this halfe that re∣maineth, we would subduct so much time as is spent in ignorant and vnprofitable childhood, wherein we neither glorified God, nor did any good to Church or common wealth; so much as is consumed in sicknes of body, and discontent of mind; so much as is spent in doing nothing, or in doing that which is ill; so much as is crossed, and made miserable, by the sense or feare of some outward afflictions, or some inward griefe; and then look only on that part of time remaining which is spent in ioy, peace, contentment & a good conscience, the which in truth only de∣serueth to be tearmed a life, al the other being but branches and degrees to death, we should easily perceiue that our liues might be measured with the short ell of a few daies. But if we will not enter into this consideration of the shortnes of our liues, whi∣lest it is passing, nor learne this lesson of our mortalitie, & mo∣mentany continuance, neither by reason nor experience; yet shal we hereafter (when perhaps it wil be too late to make any good vse of our knowledge) easily both see, and seeing acknowledge

it; for howsoeuer time to come may seeme long in approching, and when it is come, somewhat long in spending; yet if we look back vpon it whē it is once passed, it vanisheth in the view, and appeareth as nothing: neither in this regard is there any great difference, betweene that age or time which is long, and that which is short, if we looke vpon them when they are both pas∣sed; for as we can take no faster hold on a great shadow, then on a lesse, both alike in a moment vanishing out of our sight; so the longest life, whē it is once spent, is all one with the shortest: nei∣ther doth it profit or content vs any more, or afford vnto vs bet∣ter* 1.1323 hold for our further continuance, then if we had liued only to the time of childhood. Now the reason why man, Gods most excellent creature on earth, and created after his owne image, should be subiect to this mortality, and of so momentanie and short continuance, is not originally in the Lord that made him, who being infinit in all eternity, could haue giuen to his crea∣ture an euerlasting being; but in man himselfe, who hauing the free choice of death and immortality, chose the worser part, and preferred the path of death, before the way of life; for the Lord* 1.1324 hauing threatned man, that in the day which he transgressed his Commandement, he should die the death; he notwithstanding sinned, & so sinning died. And (as one saith) because sinfull man* 1.1325 would not stay in the place of true happines where he was crea∣ted, God would not suffer him to remaine long in the place of his supposed happines, where he was fallen: and because he wil∣lingly lost his countrey, which he should haue loued, he is vn∣willingly drawne out of this place of his pilgrimage, which (though vndeseruedly) he loueth too much.

And thus haue I shewed that these worldly things are not* 1.1326 much to be desired; because though they were permanent, and would for euer stay with vs, yet we are mortall and momentany, and therefore cannot stay long with them: for though men seek to eternize their houses, and labour to multiplie their pleasures, so as the matter of them may continue for many ages; & though they turne all their coine into lasting gold, & furnish their hou∣ses with most durable stuffe, & haue all their lands in free-hold, fee-simple, & as inheritances for euer; yet all these are but names and titles, wherewith they delude themselues, and the worlds witchcrafts whereby he intangleth his foolish followers, with

sottish loue of these earthly vanities: for though we may pro∣uide lasting lands, yet not enduring liues; though our possessi∣ons would remaine for euer, yet our selues are but of momenta∣nie and short continuance, euery day ready to bee taken from them; and though the world would make vs beleeue, and our owne deceiuing hearts are apt to persuade vs, that our possessi∣ons are fee-simples, and our lands and houses inheritances for e∣uer, yet the truth is we are but tenants at will, holding all wee enioy at our great Landlords pleasure: and when we haue got∣ten the best assurance that we can, yet we are more sure, that we shall hold nothing longer then onely for tearme of life; for as we brought none of these things with vs when we were borne, so we shall take nothing with vs at our buriall, but as we found them all in the world, so when we depart, to the world we must leaue them. And this holy Iob confesseth; Naked (saith he) came* 1.1327 I out of my mothers wombe, and naked shall I returne againe: to which the Apostle alluding saith, that wee brought nothing into* 1.1328 the world, and it is certaine that we can carrie nothing out: and the Preacher speaking indefinitely of all men, saith, that as man* 1.1329 came forth of his mothers bellie, he shall returne naked to goe as hee came, and shall beare away nothing of his labour, which he hath cau∣sed to passe by his hand. And howsoeuer there is great difference in mens estates whilest they continue here, some liuing in pros∣perity, and some in aduersitie; some in plenty, and some in want; yet (as the authour of the booke of Wisedome affirmeth, all men* 1.1330 haue one entrance vnto life, and alike going out. And this wee may cleerely perceiue in the looking glasse of common experience: for how many houses and lordships do we see, that haue (them∣selues remaining) turned their owners out of doores, and chan∣ged them for others, not onely of the same kindred and posteri∣ty, but for strangers to the former family? How many haue we* 1.1331 (with the Psalmist) obserued who haue beene strong in their prosperity, spreading themselues like a greene bay tree, who are now gone, and though we should seeke them, yet we can∣not find them? How many haue wee seene honoured, and in high places, who are now laid low in the graue, and troden vn∣der their feet, who not long since bowed vnto them, yeelding them at the first sight the reuerence of cap and knee? How ma∣ny who haue before time abounded in gold and siluer, houses

and lands, who are now stripped of all? and whereas formerly they ioyned house to house, and land to land, as though they could not indure a neighbour, but would (as the Prophet spea∣keth) dwell alone in the middest of the earth; yet are they now contented with lesse then seuen foot of ground; and to haue a multitude dwelling with them in a little plot. How many haue we seene passing their time in pleasures and delights, eating and drinking delicate and costly meates and drinks, in curious and more costly vessell and plate, spending their daies in hun∣ting* 1.1332 and hawking, laughing and sporting, dancing and reuel∣ling, who are now by death stripped of all their ioyes, and in all likelihood haue changed them for torments and miseries, weeping and gnashing of teeth, eternall woe and the sorrowes of hell? How many haue pampred their bodies, that now are the meate of filthie wormes; and gloriously adorned their backes in rich apparell, that are now couered with rotennesse and corruption, and that haue filled the streets with their sweet smelling perfumes, that now would fill them with a greater stench? And finally, who exceeded all their neighbours in all manner of worldly prosperity, who being now dead together, are all so alike, that no difference at all can bee made betweene* 1.1333 them. Looke (saith one) into the graues of these great world∣lings, and see if you can discerne any print of their passed pride, or any signe remaining of their riches and luxuriousnesse. En∣quire now where is their glorious apparell, their easterne o∣dours, their delightfull maskes and shewes, their great retinue, and many suters; their costly banquets, loud laughter, game∣some mirth, and immoderate and vnbrideled delights? whi∣ther are they now al gone, and what is become of them? where is all their worldly prosperity, and where are they themselues? What end is there now of both? Come neere and search their sepulchres▪ and behold there is nothing but dust, and the filthie reliques of the wormes feast: for this is the end of all humane* 1.1334 bodies, as wel of those who haue lead their liues in pleasure and delights, as of those who haue passed their daies▪ in painefull la∣bour. In which respect the world is fitly compared to a stage, and the life of man to a play, lasting a little longer then the or∣dinarie time. For as in them one acteth the part of a king, ano∣ther of a begger; one of a wise counsellor, and another of a na∣turall

foole; and great difference there is between them whilest the comedie continueth; but when the play is ended, they are stripped of all their apparell, and hauing acted their parts, and come off the stage, they are all fellowes, and of equall qua∣lity and condition: for euen hee who is greatest in the world, hath but a short part to act, and when it is done, hee must lay a∣side all his glory, and become equal to him who is of basest de∣gree. And therefore seeing these glorious worldlings haue not much greater or longer happinesse, then he who acteth his part vpon the stage; let none be proud of such momentany felicity; let no man too much loue riches, or hate pouerty, because men are but personated in these worldly habits, and when the en∣terlude is ended, they will be all alike.

Neither are these worldly things wee possesse our owne, but* 1.1335 the worlds heire-loomes, which when wee are gone, must re∣maine vnto posterity; for if they were truely our owne, then might we when we go, carrie them with vs; but now the world whose indeed they are, when we depart (whether wee will or no) will haue them all left behind, and keepeth them still in store to deceiue with them the following posterity, as before they haue deceiued their abused progenitors. In respect where∣of the Prophet Habakkuc saith, that the faithfull seeing the fol∣lie* 1.1336 of wicked worldlings, shall take vp a parable, and a taunting prouerbe against them; saying, woe be to him that increaseth that which is not his, (how long?) and to him that in abundance hea∣peth vp to himselfe thicke clay. For death like a porter standeth in the gate, when men are to passe out of the world, and causeth them whether they will or no to leaue all behind them; sauing their sinnes which they haue committed in compassing these vanities. For well were it with wicked worldlings, if they could as well leaue their sin behind them as their sinfull posses∣sions; but this is their miserie, that when their gold forsaketh them, their guilt accompanieth them, and when they are pluc∣ked vnwillingly from the things of the earth, whereupon they haue set their hearts, (which goeth as neere them as if their bo∣dy were pulled from their soule, or their heart out of their bo∣dy) their sins and the gaules of an euill conscience, which they haue gotten in compassing them, by wicked and vnlawfull meanes, doe attend as inseparablie vpon their soules, as their

shadowes vpon their bodies, and will neuer leaue them, till they haue brought them to the fearefull tribunall of Gods iudge∣ment, and haue there by accusing them, caused the Iudge of heauen and earth, to pronounce against them the sentence of eternall condemnation.

And thus haue I shewed that all men are of momentanie and* 1.1337 short continuance. Now let vs more specially consider of the breuitie and shortnesse of their liues who abound in all world∣ly prosperity; for so farre are these worldly things from pro∣longing our liues, and from establishing them against their na∣turall frailty, that they rather cut them off and shorten them, as being the meanes when they are abused by sin, to bring vpon vs Gods heauie iudgements, and to hasten our death, when we too much set our hearts vpon them. And hence it is that in the Scriptures, there is not onely mention made generally of the frailty and momentany continuance of mans life, but more es∣pecially of theirs, who abound in all worldly prosperity. So it is said of those who are in honourable place and calling, that their aduancements shall not preserue them from the encoun∣ters of death; yea rather it is more ready to shoot at them be∣fore others, as being the fairest marke, and greatest conquest. So Eliphaz vseth an interrogation, the more to assure and con∣uince* 1.1338 vs of this truth. Doth not (saith he) their dignitie goe away with them? doe they not die, and that without wisedome? And the Psalmist telleth vs, that man shall not continue in honour (or as* 1.1339 the word signifieth, shall not stay in his estate all night) hee is like the beasts that die. This their way vttereth their foolishnesse, &c. And though in respect of their honourable calling, he ad∣uanceth them to the glorious title of Gods, yet he will not at∣tribute immortality vnto them, but telleth them, that though they were Gods they should die like men, and though they were chil∣dren* 1.1340 of the most high, yet they should fall like other mē: & else where he exhorteth vs, not to trust in princes, because their breath depar∣teth, and they returne to their earth. So the sonne of Syrach tel∣leth* 1.1341 vs, that which we also learne by common experience, that he who is to day a king, to morrow is dead. And therefore seeing all our policie, power, and endeauours, cannot continue vs in this honourable condition; for though honours should remaine for euer, yet we are mortall and of short continuance; so that

when with all our labour and care we haue aduanced our selues, and by our proud ambition, haue mounted aloft vnto the high∣est pitch of worldly glory, wee haue in this state no manner of stay, but when death commeth, and clippeth our soaring wings, we presently fall into the lowest condition, and become infe∣riour to the meanest liuing creature; for a liuing dog is better then a dead lion, as the Wise man speaketh; therefore, I say, let vs not set our hearts on that, with which wee cannot stay, nor* 1.1342 yet when we must leaue it, haue the power to bequeath it to our posterity: for as Iob speaketh, when as hee who is aduanced in the world passeth away, he knoweth not if his sonnes shall be honou∣rable, neither shall he vnderstand concerning them, whether they shall be of low degree. But let vs set our hearts and affections vp∣on those heauenly honours, and eternall glory, which as they will neuer leaue vs, so shall we neuer be taken from them.

And this also is the condition of them who abound in all* 1.1343 worldly wealth; for howsoeuer rich men trusting in their idol the earthly mammon, promise vnto themselues long life, and say with the foole in the Gospell, soule thou hast much goods laid vp for many yeeres, liue at ease, eate, drinke, and take thy pleasure, yet in the same night God is ready to take away their soules, and to place their substance in other mens possessions. Howso∣euer they imagine, that their houses and habitations shall conti∣nue for euer, euen from generation to generation, and therefore call their lands by their owne names; yet they shall not continue in their estate, but shall be like the beasts that perish, as the Psalmist spea∣keth.* 1.1344 So Ieremie saith, that hee who getteth riches and not by right, shall leaue them in the middest of his daies, and at his end shall be a foole. And in this respect the Apostle Iames compareth rich* 1.1345 men, to the flower of the field, which vanisheth away; for as when the sunne riseth with heate, then the grasse withereth, and the flower falleth away, and the beautie of the fashion of it perisheth: euen so shall the rich man fade way in all his waies. And this Baruch ob∣serued in the experience of his times; Where (saith he) are the* 1.1346 princes of the heathen, that hoorded vp siluer and gold wherein men trust, and made none end of their gathering? They are come to nought, and gone downe to hell, and other men are come vp in their steads. Whereby it appeareth that worldly wealth is no true ri∣ches, for then it would make vs eternally happie; nor wee true

owners of the things wee possesse; for if they were ours, wee might take them with vs, whereas now we leaue them behind vs, to become for a time other mens, as before they were ours; and that which is truely our owne we take away with vs; that is, either our vertues and graces, to be crowned and rewarded; or our faults and sinnes, to be condemned and punished. Nei∣ther will they though they abide with vs, preserue vs from death, that we also may stay with them; for death will not bee bribed, and the God of life and death will take no price for the redemption of our liues; for we haue nothing to giue but that which is his owne; and though all wee possesse were ours, yet it were not a price so sufficient as would be accepted. And ther∣fore* 1.1347 let vs not with worldly men trust in our goods, nor boast our selues in the multitude of our riches; for a man can by no such meanes redeeme his brother, he cannot giue his ransome to God, that he may liue still for euer, and not see the graue. So precious is the re∣demption of their soules, and their continuance for euer; for wise men die as well as fooles, and leaue their riches for others; as the Psalmist speaketh. Let vs not greedily gape after abun∣dance,* 1.1348 seeing a little will serue vs for our momentanie liues; for why should wee ouerburthen our selues in carying such great prouision, for so short a iourney? and our liues be∣ing short, why should we looke after long hopes? Why should we be so eager in gathering, when as we cannot stay by it when it is gathered? and store vp abundance in a strange countrie, where we haue no assurance of abiding so much as a day? If (as the heathen man well obserued) wee were assured to liue the long age of an Hart or Rauen, our greedinesse in gathering* 1.1349 were the more to be pardoned; but seeing we are mortall men, who speedily hasten to old and decrepit age, it is follie and madnesse to dote vpon abundance, seeing we shall consume our hearts with intolerable sorrowes, in scraping that together, which others when wee are gone will riotously spend. How much better were it to part with our riches freely for the loue of Christ, then to bee forced whether wee will or no, to leaue them by death? How much better were it, seeing wee cannot stay with them long on earth, to send them by the hands of the poore before vs to heauen, where wee shall remaine for euer? For if we keepe them still in our owne custodie, wee shall haue

no further comfort in them when the day of death approcheth;* 1.1350 for as Iob saith, What hope hath the hypocrite, when he hath heaped vp riches, if God take away his soule? Finally, if seruing God wee want these earthly riches and abundance, let vs not bee discon∣tented in our selues, nor enuie wicked men who flourish with them, seeing the time is but short, both of our want, and their plentie; for death is hard at hand, and seazing on vs both, hee will strip them of all their store, and further vs to the possession of our eternall treasures. Be not thou afraid (saith the Psalmist)* 1.1351 when one is made rich, and when the glory of his house is increased; for he shall take nothing away when be dieth, neither shall his pompe descend after him. The like incouragement another giueth to the godly man oppressed with pouerty. Doest thou see them (saith he) strouting in the streets, and drawing after them their long and rich traines, whereby they raise vp a cloud of dust in* 1.1352 the aire? let not these things moue thee, for all these they shal lay aside at the houre of death, when as thy vertues and holines shall still accompanie thee: they are not their owne clothes which they weare: for when death commeth they must put them off, and leaue them behind them; neither shall their glo∣ry descend with them. To the same purpose another exhorteth, Let vs not (saith he) afflict our selues when wee behold the vn∣expected prosperity of worldly men; seeing when we see rich men painted on a table in all their brauerie, and poore men in* 1.1353 their ragges; we neither admire the one as happie, nor pitie the other as being miserable; and yet these dead pictures are oftentimes of longer continuance then liuing men represented by them. For a painted table may last aboue an hundred yeeres, when as rich men who please themselues in their abundance, are often taken from all in a few moneths.

Yea but this is their comfort, that whilest they liue they* 1.1354 shall enioy their wealth, and when they die they shall leaue it to their heires. It is true indeed that though rich men cannot promise vnto themselues long life, yet they may bee assured that they shall haue heires; but if they meane by heires their owne children and posterity, they ground their hopes and comforts vpon a false and deceiueable ground; for howsoeuer men may prouide heritages, yet it is God who appointeth heires: and though they may ••ake and scrape togther riches

with a purpose to bequeath them to their friends, when them∣selues can keepe them no longer; yet oftentimes God with his ouerruling hand so disposes of them, that they neuer enioy them. For some outliue their heires, and hauing lost their poste∣ritie and kindred, are forced whether they will or no, to leaue vnto strangers the fruits of their labours. Others haue heires vnto whom they leaue their goods, but they are not sure that they shall enioy them; for the children do not alwaies rost that which their fathers caught in hunting; but as many enioy those goods which were neuer bequeathed thē, so many vnto whom they were bequeathed neuer doe enioy them, it being onely in their power to giue their riches, and bequeath legacies to whom they will, but not to maintaine their gift when they are gone, nor to vphold that right vnto which they haue intituled them. And this the Psalmist plainly affirmeth: Doubtlesse (saith* 1.1355 he) man walketh in a shadow, and disquieteth himselfe in vaine; he heapeth vp riches, and cannot tell who shall gather them. To the same purpose Iob saith, that though the children of wicked men bee* 1.1356 in great number, the sword shall destroy them, and his posterity shall not be satisfied with bread. His remnant shall be buried in death, and his widowes shall not weepe. Though he should heape vp siluer as the dust, and prepare raiment as the clay, he may prepare it, but the iust shall put it on, and the innocent shall diuide the siluer. Yea not one∣ly strangers doe often become heires, but sometimes also ene∣mies, and those whom a man in his life most hateth, after his death make a prey of his riches, and skornefully insult in his spoile. In which respect one saith, that the couetous mans la∣bour* 1.1357 is certaine, but the fruit of his labours vncertaine. For hee taketh paines and consumeth himselfe with cares in gathering riches, and after his death his inheritance and possessions come into the hands of his enemies, who haue circumuented him with innumerable trecheries, and taking onely with him his sins, he leaueth his substance to other men. Now what can bee more miserable, then to tire and spend a mans selfe with paines, that his enemies may reape all the profit? and to withhold euen necessaries from ones own vse, for the increasing of that wealth which his enemies will spend in superfluitie and excesse? In which respect one iustly much preferreth the riches of faith and a good conscience, before the wealth of the world. Faith (saith

he) laboureth for God, and couetousnesse for the tempter; that* 1.1358 gathereth such things as profit a mans selfe, this heapeth vp those which profit others. And what more vaine, then to labor for other men, and not know who shall be his heire? For who can tell whether his owne sonne, or nephew shall suruiue him? seeing the heire oftentimes goeth before the testator to the bu∣riall; or outliuing him, ••otously deuoureth the inheritance, or luxuriously scattereth it; or being foolish cannot defend it; or loseth it by confiscation, yea oftentimes their enemie is their heire, and the successour insulteth ouer the deceased, persecu∣ting those whom he loued, and selling for slaues those whom tenderly loued. But though he knew who should inherit his labours, and be sure to haue an heire of his owne chusing; yet how can he tell what he will proue? whether a wise man, or a foole; a frugall sauer, or a wastfull spender; one who wil thank∣fully remember his predecessor and benefactor, or one that will forget him, vnlesse it be to censure his infirmities? Finally, whe∣ther* 1.1359 such an one as will shed gratefull teares at his funerals, or smile vnder his close ho••d? And this the Wise man noted as a great vanity, which made euen his life bitter vnto him. I hated* 1.1360 (saith he) my life, and also my labour wherein I had trauested vnder the sunne, which I shall leaue to the man that shall be after me. And who knoweth whether he shall bee wise or foolish? yet shall hee haue rule ouer all my labour, wherein I haue trauelled, and wherein I haue shewed my selfe wise vnder the sunne, this is also vanity, &c. But if these momentanie riches, which are thus bequeathed to poste∣rity, haue been defiled with sinne, either because they haue bin vnlawfully gotten, as by greedie couetousnesse, fraud, deceit, cruelty and oppression; they will not proue greatly beneficiall, either to heire or predecessor: for as hee leaueth vnto his child his wealth, so also enuie, because he is the ofspring of such a fa∣ther, & (as it were) a yong one of the old serpent, which though* 1.1361 he haue done no hurt hitherto by reason that he is yong, yet it is feared he will doe, when he commeth to age, not onely be∣cause he is likely to resemble his fathers nature, but also hath been poysoned with his precepts of couetousnesse in his very youth. For as one obserueth, when rich misers see that they can keepe their goods no longer then for tearme of life, they con∣firme & strengthen their heiros, by reading vnto them lectures

of auarice, making them to become impregnable castles, wher∣in their riches may be reserued after their departure: yea often∣times with their wealth they leaue vnto them Gods heauie an∣ger for their iniustice, and wicked getting, or keeping their ri∣ches, which burneth against sinners vnto the third & fourth ge∣neration, and often consumeth their house and whole posterity; and with their sin they leaue their shame & punishment; as the Prophet speaketh: Woe vnto him (saith he) that is giuen to the get∣ting* 1.1362 of vnlawfull gaine for his house, that he may place his nest on high, and be deliuered from the power of euill. Thou hast consulted shame to thy house, by destroying many people, and hast sinned against thine owne soule. In which respect the couetous man, as he is not much beneficiall to his heire, so lesse vnto himselfe; for what wil it profit him after his momentany fruition of the Mammon of iniquitie, when being cast into hell fire, and there tormented with intollerable torments, he shal remember, that he hath left abundance of wealth to his posteritie? seeing neither he nor they, can with al this riches release him from his paine, nor pro∣cure so much as a drop of cold water to allay a little his burning heat. For if when we haue all these goods in our own possession, they will not ease or comfort vs in the extremitie of the tooth∣ake only, what consolation or refreshing can be expected from them, being in the keeping of others, when bodie and soule shal suffer for euer the wrath of God, and the grieuous tortures of the damned spirits?

Finally, though voluptuous men abound in all delights, yet* 1.1363 shall they not long enioy them; for though they were constant, yet thēselues are fugitiue, though their pleasures are many, yet their yeers being few, they cannot long reioyce in them. So Iob speaking of voluptuous wicked men, saith, that they take the ta∣bret* 1.1364 and harpe, and reioyce in the sound of the organs; they spend their daies in wealth, and suddenly they go downe to the graue. Nei∣ther can pleasures, though they neuer so much delight vs, make our ioyes immortall, or any whit prolong our liues; yea contra∣riwise (as I haue shewed) being immoderately vsed, they are the ordinary meanes to shorten life, and to bring vntimely and im∣mature death. But howsoeuer these pleasures of the world are most momentany, both in respect of themselues, and also in re∣spect of vs, yet their punishment when they are abused is not of

so short continuance; for when voluptuous men shal leaue their delights, oftentimes in the middest of their daies, that fearefull woe denounced by our Sauiour Christ shall accompany them for euer: Wo be vnto you (saith he) that now laugh, for ye shal waile* 1.1365 and weepe. So the Apostle Peter saith, that those who are led with* 1.1366 sensualitie, are made to be destroyed; and shall receiue the wages of vnrighteousnes, as they which count it pleasure to liue deliciously for a season. And therfore seeing these worldly pleasures are so short and momentany, both in respect of themselues and vs, & seeing also their fruition is temporarie, and their punishment eternall; let vs not set our harts vpon them, but rather on those heauen∣ly ioyes, which shall be eternall to vs, and we to them; and ha∣uing with Moses respect vnto the recompence of reward, let vs* 1.1367 chuse rather to suffer aduersity with the children of God, then to in∣ioy the pleasures of sinne which shall last but for a season. For who would settle his loue on these flitting vanities? who would place his affections on worldly pleasures, chambring and wantonnes, surfetting and drunkennesse, delightfull sports and dainty fare, sweet smels and costly rayment, whereby this lumpe of flesh is pleased and pampered; if he consider, that within a while his bo∣die shall be the meat of wormes, his sweet perfumes turned into* 1.1368 lothsome stincke, his rich attire into a poore windingsheet, his tender flesh and faire skin, into rottennes and putrefaction; and not rather on those heauenly and vnspeakeable ioyes, in which we shall euer ioy, they continuing with vs, and we with them for euermore?

And thus haue I shewed, not only that the world, & the things thereof are momentany & vncertaine, but that we also are mor∣tall, and our liues of short continuance: by reason whereof no∣thing can be vnto vs firme and durable, because our selues, whi∣lest we continue in these earthly tabernacles are stil flitting, and altogether vncertaine of our abode; for nothing is stedfast to him who is vnstedfast, nothing eternal, to him who is fraile and mortall: & therefore seeing we haue no sure hold of the things of this life, let vs not set our hearts vpon them; for though we be called their masters and owners, yet we haue in them but a mo∣mentany interest, and though they be with vs, yet they are not ours; seeing we are daily ready to leaue them. Let vs build in earth tabernacles, and not mansion houses, seeing we are still re∣mouing,

and cannot long stay: we are pilgrimes heere, and ther∣fore we should not set our affections on the earth, and earthly things, where we shall rest (as it were) but one night, & then be gone; but on the ioies reserued for vs in our own country, where we shall remaine for euer: we are now souldiers in the campe, and therefore there is neither time nor place heere to build vs houses, to purchase lands, to sow, plant, or play the merchants, with a purpose of continuing here still; only tents are fittest for vs, till hauing gotten the victorie, we shall with triumph be re∣ceiued into our heauenly citie: if we place our treasures heere, we may die in the battell and so lose all, & therefore let vs make that our treasurie, where we shall liue for euer. And as the Apo∣stle exhorteth vs, If we be risen with Christ, let vs seeke those things* 1.1369 which are aboue, where Christ sitteth at the right hand of God; and set our affections on things which are aboue, and not on things which we haue on the earth; for we are dead (in the world) and our life is hid with Christ in God. And for as much as our life is momenta∣ny, let vs labour to improue it to the best purposes; and especial∣ly before we die, let vs take care that our sins may die before vs. If we were sure that we should liue but one yeer, no man would defer his repentance, but forsaking his former wicked waies, would betake himselfe to the seruice of God with all zeale and deuotion; what folly therfore and madnes is it, to defer our re∣pentance & amendment, seeing we haue no assurance of liuing a moneth, no not a short minute or the least momēt? why should we be so frugall of the time which is certaine, & so prodigall of that which is vncertaine? if we were certainly assured of conti∣nuing a yeere longer only, yet we might with much more safety defer our repentance to the latter end; but now that our liues are so momentany and vncertaine, that we are not assured of li∣uing one day longer, what frenzie should so possesse vs, which should cause vs to make any delay of our amendment, vpon which the eternall saluation of our soules dependeth? Let vs therefore whilest this short and vncertaine time lasteth, forsake and mortifie our sins & corruptions, that when death taketh vs away, they may not accompany vs to iudgement; let vs set our hearts vpon Gods spirituall graces, and in comparison of them contemne the world, and worldly vanities; for these will either* 1.1370 leaue vs or we them, but they will neuer forsake vs, no not in

death; but departing from the world, we shal carie with vs these rich treasures, and hauing these pretious iewels in our hands, we shall with ioy and comfort meet the Bridegroome, and present our selues in Gods presence, offering vnto him his owne gifts and graces, to be rewarded and crowned with glorie and euer∣lasting happines. Finally, seeing our life is but a shadow, let vs* 1.1371 hasten to the Sun of righteousnesse, that he with his vitall heate may preserue vs from the cold of this shade: let vs set our hearts vpon him with all loue and affection, and so shall we be sure for euer to enioy our loue, and in him to find eternall happines and endlesse glory, seeing he being life it selfe dieth not, & with his quickening Spirit will make vs immortall, and to liue eternally with him who is eternall. Whereas contrariwise, if with the fiue foolish virgins, we haue not the pure oyle of Gods sanctifying graces shining in our lamps, we shall be shut out of the bridall chamber, and when we would most be knowne, we shall heare that fearefull sentence, Depart from me I know you not: if we de∣fer our repentance, & do not vse the meanes appointed by God whereby we may be assured of our saluation; if we do not hun∣ger and thirst after Christand his righteousnes; and setting our loue and affections vpon our heauenly countrie, seeke and en∣deauour with all our powers, to be enfranchised, and made free burgesses of the new Ierusalem; these gratious offers will once be pulled backe, and the acceptable time and day of saluation will within a while be passed, neuer againe to be recalled. Whi∣lest the vnfaithfull steward wasteth his masters goods about his owne pleasures, ruffling it out in his silkes and veluets, and re∣uelling in all delightfull sports and pleasing pastimes; eating and drinking, masking and dancing, commanding and ouerru∣ling all his fellow seruants, euery one enuieth his happines, and wish in their hearts that they were like him; but when the day of reckoning commeth, that he must leaue his place, and giue an account of his stewardship to a iust and powerfull master, then all his former pompe and pleasure vanisheth like a dreame, and the meanest of his fellow seruants, which is assured of his owne integritie, and his masters loue, would not now change with him estates, because his glory is past, & his reckoning to come. And so howsoeuer Gods poore seruants may for a while enuie the prosperity of wicked worldlings, when they see their braue∣rie,

abundance and great authoritie and command; yet when the day of their death is come, when they are turned out of all, and ready to be haled to the barre of Gods iudgement, to giue an account of his misspent talents, & to answere for their cruel tyrannizing ouer their fellow seruants; then they see how much a good conscience is better then earthly treasures, and the assu∣rance of Gods loue and their saluation, to be preferred before the vanishing glorie of the world; and now they would not change conditions with them, whom not long since they enui∣ed, though they might haue the Monarchie of the whole earth to boote. For alas, what will their passed pleasures, honors and riches, now profit them, when being stript of all, they must giue their account at the tribunall seat of Gods iudgement, for their often abusing these rich gifts? yea what miserie will it now be, that they haue been so happie, when as they shall be forsaken of all, and change their estate, hauing no hope nor comfort of bet∣tering themselues in the alteration? yea what trembling and feare shal then possesse them, when they leaue that estate which they know, and must change for one which they know not? and when being abandoned of all their delights, they shall haue on∣ly their sins attending on them; not now disguised and gilded ouer as heretofore, but in their owne vgly shape, and horrible deformitie as lothsome as the diuell, and as blacke as hell? O what would they not now giue to haue their quietus est, & Gods debt-booke cancelled? at what price would they refuse a good conscience, if it were offered them to sale? how would they now with readinesse strip themselues out of all, to procure the rich robe of Christ Iesus his righteousnesse, that therein they might with comfort appeare before their Iudge? Or if they die of a spi∣rituall lethargie, and be rocked asleepe of the diuell in the cra∣dle of security, and so caried quietly into hell; so as they haue no leasure to think of these things, or time to entertaine these fear∣full meditations; yet how much more hellish horror haue they when they are awakened out of their deep sleep, with those in∣tollerable tortures? O how do they then befoole themselues, for hauing preferred temporalties before eternities, and made sale of their soules, for earthly vanities? what paines would they now refuse, to free themselues out of this damned condition, if they might liue againe? how many worlds would they now giue, for

one houre of that acceptable time, which they haue formerly misspent in whole yeeres with carelesse neglect; that they might therein repent of their sinnes, and so escape that pursuing wrath of God, & those hellish and eternal torments? but all too late, for now the time is past, the sentence pronounced, the gate of heauen shut, and condemnation, and the fearefull execution thereof begun, which shall neuer find tearme or time to end. O let vs therefore now whilest we haue space, preuent these after∣reckonings; and because our liues are momentany and vncer∣taine, let vs not defer the day of repentance, vpon which depen∣deth our saluation, but so spend this vncertaine time, y^t we may be certaine to escape these euerlasting punishmēts, & to inherit those heauenly ioyes, which being once begun shall neuer end, but bring all glorie without miserie, and felicity with eternitie.

CHAP. XXX.

Of the great hurt which worldly things bring to their owners, when they set their hearts vpon them, and first by weaning their hearts from God, and making them idolaters.

HAving shewed in the former part of this booke, that* 1.1372 though we much esteeme, set our hearts vpon, & seek these worldly things, yet we cannot by all our loue and labour, be assured that they will bring vnto vs any good: It now followeth, that according to my order propounded, I also proue that they bring vnto vs much euill; not in themselues, and in their owne nature; for so (as I haue shewed) they are good, and the blessings of God: but through our corruption, whereby we are most proue to abuse them vnto euill. Neither vnto all men (for vnto Gods childrē, who haue a right vse of them, they are both good, and also instruments and furtherances of wel do∣ing) but vnto carnall worldlings, who ouerualue, and set their hearts vpon them, seeking them with greater labour and loue, then either Gods spirituall graces, or heauenly ioyes: whereby they turne these blessings of God into curses, and his gratious benefits, into cumbersome burthens, and pernicious euils; as be∣ing vnto them the causes & occasions of much sin and wicked∣nes: for as God by his infinit goodnes, doth bring good out of euill; so contrariwise Satan, and our corrupt nature, being op∣posite

vnto him, are readie through their sinfull abuse, to bring euill out of good, and to make those things which in their own nature are helpes and furtherances to all holy duties, and to the aduancing of Gods glory and our saluation; to become prouo∣cations vnto sin, and the meanes of Gods dishonor, and our de∣struction. That therfore I may not be mistaken in the following discourse, I would preadmonish the Reader once for all, that whereas I shew the manifold mischiefes which accompanie the f••uition of these worldly things, it is not my meaning to de∣rogate any whit from these blessings of God, or to ascribe these euils vnto them, in their owne nature; or finally to proue that they are absolutely vnlawfull in their vse and possession vnto all men indefinitly; but only to shew that they degenerate frō their owne nature, and become the occasions of all the ensuing euils to carnal worldlings alone, when as they esteeme, loue, and seek them, more then the rich treasures of spiritual grace, and eternal glory And of these I may truly say with the Prophet, that they do not only trust in vanity, setting their hearts & affections vpon* 1.1373 things which are of no worth, but also that in thus doing, they conceiue mischiefe, and bring forth iniquitie. In the former respect he compareth the painfull indeauours of carnall worldlings to the weauing of the spiders web, which is a worke of great paines, and small profit; for as he saith, their webs shall be no garment, nei∣ther shal they couer themselues with their labours; and in the latter, to the hatching of the Cockatrices egs; which is no lesse painfull, then full of danger: for as the brooding hen sitteth close vpon these serpents egs, and depriueth her selfe willingly not only of libertie, but also of food, that she may bring forth her yong; and after all this labour doth hatch a pernicious brood, who begin their mischiefe with the destruction of her, which hath taken al this paines in bringing them forth: so worldlings are very labo∣rious in hatching their desires, and in bringing forth the brood of worldly vanities, depriuing themselues of their liked liberty, yea euen of necessaries for backe and belly; and when al is done (not by reason of any poison in the things themselues, but only that which they communicate vnto them, whilest they houer ouer them with their greedie desires) they become vnto them deadly stinging ferpents, as being occasions and motiues vnto sin, which will wound them to death, & bring them to eternall

destruction of body and soule. For as meate it selfe being mo∣derately vsed becommeth wholesome nourishment, whereby the body is refreshed, and the life preserued; but if it bee eaten with a greedie appetite, and in excessiue measure, it oppresseth the stomacke, and becommeth the mother and nurse of all dis∣eases: so if we seeke these things with moderate loue, and in temperate measure, they will refresh and comfort our hearts and soules, so as they will be more cheerefull and strong in per∣forming the duties and workes of godlinesse; whereas if with a greedie desire we hunger after them, and not contenting our selues with sufficiencie, labour after superfluitie, our soules will be surcharged with a spirituall surfet, and the diseases of sinne which bring with them eternall death, will abound in vs to our destruction.

Thus howsoeuer honors and earthly preferments are (as be∣fore* 1.1374 I haue shewed) good and lawfull, profitable and to bee e∣steemed with due respect, yet if they be excessiuely ouerualued aboue their worth, and preferred in our iudgement & affection before spirituall graces and heauenly glory; they presently be∣come not onely vaine and vnprofitable to them that thus haue them, but also hurtfull and pernicious. Because ouerprizing them in their iudgement, and ouer sondly doting on them in their affection, and in both preferring them before those spiri∣tuall and heauenly excellencies; they will be accordingly ready at all times, to hazard the losse, yea to make a voluntarie for∣feiture of those things, which in truth are infinitely better, so they may either gaine or retaine these worldly trifles, which in their deluded iudgement, and corrupted affection, they ima∣gine to be of greater worth. For who seeth not that ambitious men immoderately louing, and excessiuely prizing honours, and the glory of the world, are ready to run headlong into all ma∣ner of sinne, and by sinning, to hazard the losse of grace and glory, all opinion of vertue, and hope of happinesse, either for the compassing or maintaining of their reputation and prefer∣ment? For thus they are ready to raise themselues by others ru∣ines; to honour themselues by dishonouring God; to aspire vnto preferments, by machiauellian policies; to play the hypo∣crites in making a semblance and shew of those vertues and good parts which were neuer in them, and a thousand

such like wicked courses, whereby when they haue attained vnto their desired honours; they are now ready to repeate their lesson againe and againe, and to renue, yea adde vnto their former wickednesse, as oft as occasion is offered, to* 1.1375 maintaine their reputation, and preserue their honour from impeachment. In regard whereof one exhorteth vs to flee vaine glory and ambition, as being a sweete robber of spi∣rituall riches, a pleasant enemie of our soules, the moth of vertue, a flattering spoiler of all our goods, a couerer and colou∣rer* 1.1376 of deceitfull poyson, vnder the shew and tast of the sweetest honie, reaching out to the minds of men, these empoysoning cups of sinne, whereof if they drinke they eternally perish. To which purpose another saith, that vaine glory flieth lightly a∣bout as being vaine, and of no waight, and lightly and easily pierceth into mens hearts; and yet it inflicteth no light wound, but suddenly killeth, and destroyeth at vnawares.

Thus also riches are hurtfull and pernicious to those who o∣uerualue* 1.1377 their true worth in their iudgements, and setting their hearts vpon them, do with all greedines desire and seeke them, more then Gods spirituall graces and heauenly glory▪ seeing vnto such they are not onely the causes and occasions, but also the instruments and meanes of all sinne and wickednesse. For they who set their hearts vpon this earthly mammon, are rea∣dy (to obtaine their loue) with Iudas and Demas to sell all their part in Christ and his saluation, to make shipwracke of a good conscience, and of all spirituall graces, to forgoe their right in our heauenly inheritance in Gods kingdome, and to expose their bodies and soules to temporall and eternall punishments, by vsing all sinfull and wicked meanes to get, keepe, or increase their wealth. In respect whereof the Prophet Dauid maketh co∣uetousnes, and obedience vnto Gods law flat opposites, which will by no meanes be reconciled and stand together: Incline my* 1.1378 heart (saith he) vnto thy testimonies, and not to couetousnesse. And the Apostle Paul doubteth not to affirme, that the immoderate desire of money is the roote of all euill; because if men haue it not,* 1.1379 they are ready to vse all vnlawfull meanes to get it; if they haue it, they vse the like wicked meanes to keepe it. So that (as one saith) it is a matter of great difficultie to haue riches dwel∣ling with vs, and not to be corrupted with their acquaintance

and neighbourhood. The which as it is true of all wealth im∣moderately loued, so especially when in respect of quantitie it is growne to abundance and superfluitie; for as the ship when it is is ouerloded cannot be kept from sinking in the least tem∣pest, by all the care and cunning of the skilfull pilot, vnlesse it be vnburthened of some part of it lading; so when our minds are surcharged with these worldly superfluities, it is almost im∣possible with al our care and vigilance to keepe our soules from sinking into the gulph of sinne, vnlesse we vnburthen our selues of this abundance, by bestowing our superfluities on charitable vses, and in the relieuing of our poore brethren. In regard wher∣of one truely saith, that hee who addeth to the wealth of a co∣uetous man, giueth wine to him who is sicke of a burning fe∣uer, honie to a cholericke man, banquetting dishes to a sicke* 1.1380 and surfetted stomacke; which though they may please the tast, yet they increase the disease, and hurt in stead of helping. For they who abound in riches doe commonly keepe them like the vnprofitable seruants talent, doing no good with them to themselues or others; or else imploy them in such sinfull serui∣ces, that they were better to haue lien hid still, then to become the instruments of wickednesse, and furtherances vnto sin. As for example, when they are abused to surfetting and drunken∣nesse, and spent vpon harlots and parasites, in gaming and re∣uelling, in excessiue brauerie, or in furthering reuenge, op∣pression and cruelty: for then they become the harbin∣gers of hell, and like pioners, smooth and lay open the way which leadeth to destruction. In respect of which sinfull abuses, the Wise man saith, that hee had obserued, riches re∣serued* 1.1381 to the owners thereof for their euill: and the sonne of Syrach affirmeth, that many are destroyed by reason of gold, and* 1.1382 haue found their destruction before them. And in regard of this harmefulnesse of abused riches, they are by one compared vn∣to thornes, as our Sauiour Christ also himselfe likeneth them: for as thornes are barren of fruits, so they of good workes; as they pricke the hands that touch them, so these the hearts that are set vpon them; as they are easily caught with the fire, and are hated of the husbandman, so these being hated of God, are easily consumed with the fire of his displeasure; and finally,* 1.1383 as in them harmeful beasts, vipers, and scorpions do hide them∣selues,

that they may doe a mischiefe at vnawares; so in these lurke many sinnes and corruptions which daily wound and sting the soule to death eternall. So elsewhere he asketh what happines there is in the possession of riches? vnlesse (saith he) we* 1.1384 account them happie which keepe wild and sauage beasts, who dare not come neer them, nor cannot touch them without feare and trembling: for so couetous men keeping riches, receiue from them, as from cruell beasts, many hundred wounds in their soules and consciences; although in a diuers maner: for wild beasts doe hurt when they are brought abrode; but these when they are kept within, kill their keeper, and become harm∣lesse when they are set at liberty. Vpon which manifold harmes happening through the abuse of riches, another groundeth an affectuall dissuasion from louing or seeking them ouermuch. How long (saith he) will you spend your liues in getting gold, which is nothing else but a snare of soules, the hooke of death, and baite of sinne? How long will ye greedily gape after riches, the vsuall causes of warre and discord? for for their sakes kins∣folkes neuer thinke what nature requireth; brethren behold one another with froward and crabbed countenances, and* 1.1385 thirst after one anothers blood; for their sake the woods har∣bour theeues, and cities sycophants and slandererers: who but they are the parents and patrons of lying, and the inuenters and framers of false accusations? what other author is there of periurie and trecherie? and yet they were giuen vs of God, for helpes to preserue life, and not as causes, occasions, and meanes to helpe vs forward in the course of wickednesse.

Finally, those who esteeme voluptuous pleasures aboue their* 1.1386 worth, and set their hearts vpon these vanities, shall in the end find them, not onely vnprofitable, but also hurtfull and pernici∣ous, as being the causes both of sinne and punishment. For hee who setteth his mind vpon these worldly delights, is ready to runne any wicked course for the getting or continuing of them; and to hazard the losse of the ioyes of heauen, for the ob∣taining or keeping of his pleasures on earth. Neither are these pleasures vnto them causes onely of sinne, but are also them∣selues turned into sinne, when as they vse them in excesse, or without moderation; for seeing their goodnesse wholly consi∣steth in their iust measure, therefore when this measure is ex∣ceeded,

they lose all their goodnes, and become euill and wic∣ked; to say nothing of them which are sinful, not only in respect of their quantitie and excesse, but also in their owne nature and qualitie. And as they vsually are the causes and occasions of sin, so also of punishment; for because voluptuous men abuse Gods* 1.1387 grace vnto wantonnesse, therefore in his iust iudgement, he tur∣neth their feasts into mourning, and their songs into lamen∣tation, as the Prophet speaketh; and as the Wise man affir∣meth, euen in laughing, their heart is sorrowfull, and the end of* 1.1388 their mirth is heauinesse. Neither in truth doe they onely cause after-punishments in the world to come; but also bring with them grieuous punishments euen in this life, as being excee∣dingly pernicious both to bodie and soule. For who seeth not that these immoderate pleasures, being loued and imbra∣ced; as surfetting and drunkennesse, chambring and wanton∣nes, venery and filthines, do both deforme the body, and bring it to a monstrous shape, making the eies red, the cheeks puft vp, or vntimely wrinkled, the teeth rotten, the breath stinking, and the belly swollen; and also do weaken the strength and impaire the health; loosening the sinewes, making the ioints and limbs lame, and filling euery seuerall part with grieuous diseases? In which respect they are fitly compared to sweet poisons, which are pleasant in the swallowing downe, but soone after they no lesse torment, then they did before delight, either bringing im∣mature death, or grieuous inward diseases, & outward sores: for so howsoeuer these pleasures do delight whilest they are in ta∣sting, yet sometime they kill outright, and sometimes bring te∣dious sicknesses, which tormēt to death, with grieuous tortures. And yet these euils are small which they bring vpon the bodie,* 1.1389 in comparison of those which they bring vpon the soule; for where they are entertained, they spoile the soule of all vertues and graces (neither wil, as one faith, vertue long continue in the kingdome of pleasure) and fill it full of all wickednes; for as an anciēt affirmeth, luxuriousnes hath no end, nor obserueth disci∣pline, but is the seminary and fountaine of al vices. Neither do I contradict the Apostle, who saith that couetousnes is the root of* 1.1390 all euill, because luxuriousnes is the mother of couetousnes; for when a man with riot hath exhausted his owne estate, he gree∣dily desireth to seaze vpon other mens: to which purpose else∣where

he saith, that gluttonie beginneth first with necessitie,* 1.1391 and exceeding measure becommeth pleasure, and proceeding from that which is lawfull, to that which is vnlawfull, it bring∣eth forth foolish mirth, filthie scurrilitie, much babling, heaui∣nes of the senses, & dulnes of vnderstanding, &c. and so whilest it delighteth the eyes, and tickleth the eares, it inflicteth deepe wounds into the very soule. In respect of which manifold euils which they bring, both vnto body and foule, they are fitly com∣pared to the locusts in the Reuelation, which haue the beautiful faces of men, the haire of women, and on their heads crownes of gold; but withall they haue the teeth of lions readie to deuour, and teare all in pieces; or vnto snakes, which whilest with their beautiful colours they delight the eie, they are readie with their stings to conuey mortall poison to the heart. The consideration wherof should moue vs with al carefulnes to take heed of these bewitching cups; for though these pleasant drinkes be sweet in taste, yet shal we find them deadly poisons in operation; though they delight for the present, they will torment vs hereafter: yea and that which is worst of all, the pleasure and punishment shall* 1.1392 not be of alike continuance; for that is but momentany, but this eternall; & as one saith, pleasure killeth & vanisheth, woundeth and presently flieth, maketh men wretched & departeth, bring∣eth them into miserie, and so leaueth them. Let vs therfore take heed, that we do not put this serpent into our bosome, that we be not inticed with y^e hony, to drink the poison; that we be not allured by the pleasing notes of these sweet singing Syrens, to plunge body & soule into eternall destruction. And finally, that we do not purchase these short delights, with the losse of our e∣ternall ioyes, or the ouer high price of tedious repentance, or e∣uerlasting sorrow. It is now the time of our pilgrimage, & ther∣fore vnfit to be spent in pleasures; we are now in our warfare, and therefore we must not be carpet Knights, pampring our selues with carnall delights, whereby we arme our enemies, and make our selues sluggish and vnfit to fight; for if earthly Kings thinke the campe vnfit for reuels, and liue in time of warfare frugally and painfully, making themselues an example vnto o∣thers, to draw them on to the practise of their strait discipline, and all for the getting or keeping of a worldly Monarchie; why should we, who are in the Christian warfare, and continually as∣saulted

with most puissant enemies, the diuel, world, & our own flesh, thinke this a fit time to spend in surfetting and drunken∣nesse, reuelling and riot, excesse and wantonnes, seeing we fight not for a corruptible crowne, or earthly kingdome, but for one* 1.1393 which is heauenly and eternal? Now if we would flie these car∣nall pleasures, we must take heed that we do neuer embrace them, for if they catch hold of vs they will hardly leaue vs; we must if it be possible be vtterly ignorant of them, and not so much as know them, that we may not couet them; for howsoe∣uer it may be thought a point of more Christian valour to con∣temne pleasures, when they allure vs with all their baits; yet it is more secure continencie, and a more safe victorie, if we do not so much as take notice of them. If we will not haue them defile* 1.1394 vs, let them not touch vs; if we will not suffer them to allure vs, let vs not admit of their acquaintance, nor hearken to their charmes. Finally, if we would easily part with them, let vs not by custome incorporate them and turne them into our nature; for as an ancient saith, It is one thing not to incorporate those things which are wanting, and another thing to pul them asun∣der after they are incorporated; for those, like meats, are easily refused; but these, like members, are not cut off without exquisit torments, and intolerable paine.

And thus haue I generally shewed, that these worldly things* 1.1395 are very hurtful and pernicious to those who ouerualue them in their iudgements, and dote vpon them in their affections, pre∣ferring them before Gods spirituall graces, and heauenly ioyes. Now for the better vnderstanding of this point, let vs a little more insist vpon it, setting downe more specially the manifold euils which these worldly things thus immoderatly loued pro∣duce and bring forth; al which may serue as so many effectuall reasons to disswade vs from this excessiue loue of the world and worldly things, seeing it is the mother of such a monstrous brood. And for orders sake I wil refer al these euils, either vnto those sinnes which hereby we commit directly against God, or those euils and mischiefes which through this immoderat loue are caused, both to our neighbours, and our selues. First there∣fore these worldly things ouer-prised, and excessiuely loued, do make vs to neglect al dutie towards God, and to dishonor him diuers waies with many grieuous sins. For whereas we should

cleaue vnto the Lord with all our hearts, louing, trusting, & ho∣ping in him, wholly and solely, as being our chiefe goodnes, our omnipotent Creator, our al-sufficient preseruer, and most grati∣ous Father in Iesus Christ; this excessiue estimation and loue of the world and worldly things, doth weane our hearts and affe∣ctions from God, and fixeth them vpon these vanities: for as our Sauiour hath taught vs, that which we esteeme our chiefe treasure, on that our hearts will be fixed & seated. It is true that* 1.1396 carnall worldlings would faine reconcile these two together, the loue of the world, and the loue of God, diuiding their harts betweene them, howsoeuer it be in very vnequal portions, see∣ing for euery dram of loue which they afford vnto God, they most willingly yeeld to the world a pound. But hereby they discouer themselues to be but meere hypocrites, which make shew of that which is not in them in truth; and those double* 1.1397 minded and double harted men, of which the Scriptures speak, who hauing, as the Psalmist saith, an heart and a heart, one for God, and another for the world, one for the seruice of their Creator, and another for the Tempter, are odious and abomina∣ble vnto God: for as it is monstrous in the sight of men, to be∣hold one looking with one eye vp to heauen, and with the o∣ther eye downe vpon the earth; so is it no lesse monstrous in Gods sight, to see the heart diuided, one part seruing him, and another the world and the Prince thereof. But let such know that the loue of God, and the loue of the world are not only di∣uers, but flat contraries the one to the other, which cannot pos∣siblie in any great degree, continue together in the same sub∣iect; but as the loue of God increaseth, the loue of the world a∣bateth;* 1.1398 and as the loue of the world getteth strength, the loue of God is weakened and diminished: and as the same piece of wax will not receiue at once, two prints of diuers seales; but the* 1.1399 putting in of the one, is the blotting out of the other; or if through a slight impression, the latter do not quite do our the first, yet there is no distinct picture, but a confused mingle man∣gle without forme or fashion; so the print of Gods loue, and of the loue of the world, will not at once remaine in the same hart, but the impression of the one blotteth out the other: or if there be an equall mixture of them both, it is an odious hotch potch in Gods sight. To this purpose our Sauiour saith, that we cannot* 1.1400

serue two masters, being so contrary in disposition, wee cannot* 1.1401 serue God and mammon. So the Apostle Iohn telleth vs, that if we loue the world, the loue of the Father cannot abide in vs. Yea the Apostle Iames goeth further, and plainely saith, that the* 1.1402 loue of the world is enmitie with God, and that when wee once are the worlds friends, wee presently become Gods enemies. And another treading in their holy steppes affirmeth, that hee who is ouercome with the loue of the world, cannot by* 1.1403 any meanes take delight in God; and by how much a man burneth in the heate of his desire after temporall thing••, with so much more damnable numbnesse he freeseth towards those which are spirituall and eternall. Yea let them further know, that though they could be content to offer vnto God the halfe* 1.1404 sacrifice of a diuided heart, he will not accept of it; for of all o∣ther parts the Lord is most iealous of the heart, and therefore is impatient to haue any sharing, or to admit any corriuals in his loue; but either hee will haue all, or leaue all to the world and the diuell. So that if we thinke God may be pleased with a diuision, and will quietly take his share and goe away, wee de∣ceiue our selues; for seeing he hath created all, and redeemed all, and preserueth all, hee will haue all or nothing; and there∣fore to denie vnto him a part, is to denie the whole; and to af∣ford him only some, is to grant and giue him nothing. For well doth the Lord know, that if we bee once luke-warme, we will soone after be key-cold; if the riuer of our loue be diuided into many streames, it will within a while bee dried vp; and if the force of our affection be disunited, it will easily bee ouercome. Besides, it is the nature o•• loue to transforme the louer into the person beloued, and so to knit them together in a most neere bond, that he is no more his single selfe, but as it were a conioy∣ned person, ruled by the same soule. No maruell therfore if (the loue of the world hauing transformed them into it, and made them worldlings) the Lord cannot indure to haue such a co∣partner, or to haue his holy image conioyned with this missha∣pen monster, or to dwell in a corner of that house, whose fairest roomes are taken vp by Satan and the world. To this purpose* 1.1405 one saith, that holy delight in the Lord doth shun that heart which is pre-possessed with worldly desires; neither can there bee any mixture of true substances with vaine shadowes, of

things eternall, with those which are transitorie, of spirituall things with corporall, and heauenly with earthly, that we may at once sauor those things which are aboue, and those which are beneath: so that if we would tast how good the Lord is, we must first distast these earthly vanities; if we would be deligh∣ted with his sweetnesse, we must first learne to loath the worlds bitternesse; for it is impossible that both should rellish well at once, or that our hearts and affections should adhere both to God and the world, who are so farre distant and different, yea opposite and contrary the one to the other.

And as this is true of the world in generall, so also of the* 1.1406 things of the world; for whosoeuer setteth his heart vpon any of them, they presently estrange it from God, so as it cannot cleaue vnto him and them too. Thus worldly honours being immoderately loued, doe take away all loue of God; and those who serue this idoll of vaine glory, they cannot be the seruants of Christ, as the Apostle speaketh. For so much doe they thinke of gracing themselues, that they neuer thinke of glorifying God; and so much doe they set their minds vpon their owne credit and aduancement, that they haue no heart to honour the Lord, further then it will stand with their owne preferment and reputation; yea so they may attaine vnto their owne vaine∣glorious ends, they are ready to set the glory of God to sale, and to dishonour him, that they may honour themselues. So the earthly mammon if it bee affected with immoderate loue, will quickly weane our hearts from God; and if our treasures be in the earth, it is not possible that our hearts should bee in heauen. For as our Sauiour saith, there as the treasure is, there* 1.1407 will the heart be also; and if we serue riches, which is the god of the world, we cannot serue the Lord, the God of heauen and earth. If we set our hearts vpon money wee shall soone neglect our maker, and bee ready to sell all our interest in heauen, by committing knowne sinnes, if we may but a little aduance our worldly profit. Finally, ••f we fix our affections vpon worldly ri∣ches, wee will bee at their becke, so that when they command one thing, and God another, wee will bee ready to cast Gods commandement behind our backes, and to yeeld our obedience to our golden idoll; and that we best loue which we most obey: if we put our affiance in riches, wee cannot trust in God; and

therefore the Apostle before hee would haue vs to rest vpon God with sweet content, and to relie our selues vpon his graci∣ous promises, doth first will vs to lay aside auarice, which ma∣keth vs to trust in the creature. Let (saith he) your conuersation* 1.1408 be without couetousnesse, and be content with that which you haue, for he hath said, I will not faile thee, neither forsake thee. And therefore if we would loue our God, we must not immoderate∣ly loue our gold; if wee would trust in Gods prouidence, wee must not trust in our owne prouision; and if wee would set our hearts vpon our Lord and master, wee must make riches our seruants, and not suffer them to haue any rule ouer vs. Now be∣ing* 1.1409 put to our choice, that our hearts may cleaue to the better part, let vs consider the great difference that is betweene the excellencie of God and riches; this being but earthly trash, and he the chiefe goodnesse, infinite in al perfection; this impotent, and he omnipotent; this transitory, & he eternall. And if (as one saith) the sun, which is not the Creator, but a creature, doe so far exceed gold in beautie & glory; how much more he, who made the sunne, giuing vnto it (as it were) but the least sparke es his glorious brightnesse, and that not from his essence, but by sole vertue of his word? Finally, if we too much esteeme and fix our affections vpon the pleasures of the world, we cannot take our delight in the Lord, if we be louers of pleasures, we cannot be louers of God; for whereas they who loue him are carefull to* 1.1410 please him by keeping his commandements; these chiefly in∣tending to please their carnall appetites, will not sticke to dis∣please God, to please themselues, and by sinne to prouoke his wrath, so they may procure vnto themselues some carnall de∣light. And thus the voluptuous wanton so wholly setteth his heart vp••n his harlot, that hee seldome or neuer thinketh on God, and sticketh not to displease him in any thing, wherein he may giue her contentment; and thus the glutton and drun∣kard onely mind their bellies, and set their hearts vpon plea∣sing* 1.1411 meates, and dainty drinks; and so by withdrawing them from the Lord, the author and giuer of all these blessings, they make in his place a God of their owne bellies, as the Apostle speaketh. And because where their idoll is, there also must bee* 1.1412 their hearts; therefore it is said, that the glutton (like the fish which the Philosopher calleth the sea asse) carrieth his heart

in his bellie, and not in his breast like other creatures.

Seeing therefore the world and worldly things being estee∣med* 1.1413 aboue desert, and loued out of measure, doe steale our hearts from the Lord, separating them here from his grace, and hereafter from his glory, let this serue as an effectuall reason to moderate our affections: and seeing if the loue of the world do remaine in our hearts, the loue of God wil not enter into them; let the better haue preeminence of place, dislodging the loue of the world, that the loue of God may dwell with vs; for if we* 1.1414 draw our hearts drie of this worldly loue, Gods loue will spring vp in the place, and replenish vs with sweet delights. Wee are vessels naturally full of the liquor of carnall loue, and emptie of that which is diuine and spiritual, and therefore we must powre out that we haue, that we may receiue that we haue not: natu∣rally we are caried downe the streame with the loue of worldly things, and there is no stay, vnlesse we wil catch hold of the true tree of life, and cling vnto him with a liuely faith, that so wee may not be caried downe with this violent, or rather naturall motion. Which that we may doe, let vs consider, that whatso∣euer goodnesse, beautie, or excellency there is in the creatures, in some small measure, and for some short time, they are infi∣nitely and eternally in the Creator; and therefore though our hearts were inflamed with a whole world of loue, yet in com∣parison of him, they could not deserue the least sparke of our af∣fection. Againe, let vs remember, that if wee set our hearts on these worldly things, we exceedingly abuse these gifts of God, and himselfe also who is the author of them; for he gaue them vnto vs, not that our hearts should cleaue vnto them, and our loue be seated on them, but that as by his gifts and messengers he might wooe our loue vnto himselfe, who is such a bountifull suter; not that we should rest in them as in our paradise, but that they should be comfortable companions of our iourney, and that receiuing them by faith, the hand of the soule, as wel as with the hands of our bodies, they might be vnto vs pledges of his loue, earnest pennies of our heauenly inheritance, and as forcible arguments, taken from the lesser to the greater, where∣by we might be moued with all earnestnesse to desire his glo∣rious presence, and the ioyes of his kingdome; thus conclu∣ding with our selues, that if there be any thing on earth worthy

our loue; how infinitely more excellent and amiable is God, the author of all their goodnesse, and those ioyes which he hath prepared for vs in our owne Country? Or if we cannot, being tied with our senses vnto things present, seate our affections wholly in heauen, nor altogether fixe our hearts and minds vpon God, the author of all our good, because they are pulled downe from this hie pitch of heauenly meditations, with the weight of our worldly necessities; yet at least let vs imitate the Eagle, which taketh all her delight in soaring aboue the clouds, and in looking vpon the Sunne, and seldome stoopeth, but when hun∣ger compelleth her to seeke after her pray: so let our conuer∣sation* 1.1415 be wholly in heauen, and let vs take our chiefe delight in contemplating the beautie and excellencie of the Sunne of righteousnesse, and King of glorie, neuer suffring our hearts and minds to rest longer vpon earth, then the necessities of nature doe constraine vs. And seeing we cannot leaue the world alto∣gether, yet (as one perswadeth vs) let vs so take hold of it, that it doe not take hold of vs, and so possesse the things of the world, that we be not possessed of them; let vs haue them vnder the rule, and at the command of our minds, that they doe not im∣prison them on earth in the slauish bands of carnall loue. Let vs haue earthly things in our vse, but heauenly in our desires; let them serue as helpes in our iournie, but let vs reserue those eter∣nall* 1.1416 ioyes, as our chiefe hopes for our iournies end; let vs looke vpon worldly benefits, but on the one side, as passing by them; but let the eies of our soules be firmely, and with all intention fixed before vs on our heauenly happinesse, vnto which we are trauelling. Finally, if the earth for a time must needs haue our* 1.1417 bodies, yet let God haue our hearts and minds; and though we bee constrained to vse the things of the world, yet let vs take heed (as the Apostle exhorteth) that we doe not abuse them vn∣to sinne, by setting our affections more vpon them, then vpon God himselfe, and the riches of his Kingdome.

The second maine sinne directly against the maiestie of God,* 1.1418 which these worldly things ouerualued, and immoderately lo∣ued, doe cause vs to fall into, is that capitall sinne of idolatrie, whereby men as much as in them lieth, pull God out of his roi∣all throne, and treasonably set vp in his place another Lord and King, to whom they acknowledge their fealty and alleageance.

For when worldlings excessiuelie dote vpon the world and worldly vanities, they erect them for their idols in the shrines of their hearts, and giue vnto them diuine worship. And in this regard, the Apostle Iames calleth worldlings adulterers, and a∣dulteresses,* 1.1419 because they commit this spirituall whoredom with the things of the world, adoring, louing and trusting in them, more then in God himselfe. The which sinne is committed by worldlings, either properly and grossely, when as they worship idols of gold and siluer; an example whereof wee haue in the Israelites, of whom it is said, that as they abounded in these rich gifts of gold and siluer, so they multiplied their images: or as* 1.1420 they be hired with this wages of iniquitie, to commit idolatrie with these abominable idols made with hands, chusing rather to fall down before them, and adore them with diuine worship, then they will be depriued of their worldly profit and aduan∣tage. An example wherof we haue in Demetrius, who worship∣ped* 1.1421 the idoll Diand, and ragingly persecuted the Apostle Paul, not so much for loue to the image, or hatred to the Apostles per∣son or doctrine, as because his idolatrie was aduantageable to him, and brought in with it earthly gaine and profit. Or else worldlings commit this idolatrie more improperly and couert∣ly, when they displace God out of the temple of their hearts, and in stead of him set vp their idols of the world and worldlie vanities, by setting their affections wholly vpon them; in which respect this may be fitly called, the idolatry of the hart and affe∣ction, as the former was the idolatrie of the mind and iudge∣ment. And this idolatrie is committed by worldly men, when as they loue these earthly vanities more then God himselfe, ta∣king more care and paines both in getting and keeping them, and being more afraid of forgoing them, and more grieued for losing them, then for the enioying or losing of Gods fauour in this life, and his glorious and ioyfull presence in the life to come. So also when they put their trust and confidence in these worldly things, for the furnishing of them with al things which they desire, and for the freeing and deliuering them from all dangers; for howsoeuer these are rotten props to rest vpon, and weake helpes in time of need, yet so willing are men by nature, in the pride and sensualitie of their hearts, to leaue their depen∣dancie vpon God, and to depend vpon themselues, and visible

meanes; that when they haue in plentie and abundance these earthly things in their possession, they are readie to relinquish God, and to trust in their owne prouidence and prouision, to blesse themselues in the fruition of their store, and thereby to thinke themselues safe and secure from any dangers. The which idolatrous confidence, as it doth raigne, and wholy beare sway in carnall worldlings, who so only rest in worldly things, that they are most confident when they haue them, and most despe∣rate when they want them; so it sometimes tainteth Gods dea∣rest seruants; as we may see in the example of the Prophet Da∣uid,* 1.1422 who being in prosperitie, so far presumed vpon the strength of his state, that he concluded with himselfe▪ he should neuer be mooued. The which vaine confidence God seuerely punisheth, by breaking the staffe of their affiance when they most rest vp∣on it, and making their hopes to faile. According to the saying of ••ildad; The hypocrites hope shall perish, his confidence also shall be cut off, and his trust shall be as the house of a spider. So holy Iob* 1.1423 saith, that the eies of the wicked shall faile, and their refuge shall pe∣rish, and their hope shall be sorrow of mind.

But this idolatrie which worldlings commit, by setting their* 1.1424 hearts too much vpon worldly things, may better appeare if we consider the speciall instances. For who seeth not that the ambi∣tious man loueth his honours and preferments better then his God? for he is readie so he may get them, to lose his loue; and preferreth the fauour of men before the fauour of God; not ca∣ring how often he sinneth against both his knowledge and con∣science, so he may hide his sinnes out of the sight of men, and by them compasse his ambitious designes. So also being aduanced to authoritie and power, in the pride of his heart he neglecteth God, and trusteth in his owne might and greatnesse; for supply of all that is good, and deliuerance from all which is euill. Ac∣cording to that of the Psalmist: The wicked is so proud, that hee* 1.1425 seeketh not for God. So when men set their hearts vpon carnall pleasures, they fall into this grieuous sinne of idolatrie, louing their pleasures more then God, and not caring to displease him, so they may please themselues. But aboue all other things, ri∣ches immoderately loued plunge men into this sinne, making them to commit spirituall whoredome with this earthly mam∣mon, and vtterly neglecting the Lord who hath inriched them,

and that seruice which they owe vnto him, they are readie to make their getting of riches their religion, gold their god, and gaine their godlinesse, as the Apostle speaketh. And this* 1.1426 the Psalmist plainely affirmeth, that when the couetous man hath gotten store of riches, he blesseth himselfe in his abundance,* 1.1427 and contemneth the Lord. In which respect, the couetous per∣son is called an a 1.1428 idolater, and b 1.1429 couetousnesse idolatrie. Yea of all other idolatrie, it is the most contemptible and base: for whereas other men adore the Sunne, Moone, and liuing crea∣tures, or else some glorious image, of some excellent man; they adore a dumb and senselesse creature, which is their owne slaue, to be disposed of at their command. And this idolatrie coue∣tous* 1.1430 men commit, when they set their hearts vpon riches, more then vpon God, or the riches of his kingdome; as when they loue them better then him, taking more pleasure in their wealth whilest they haue it, then in the Lord who hath inriched them; and more sorrow when it is taken away, then for the losse of Gods loue and fauour: or when they repose more confidence in it, either for the procuring of the good, they want, or for de∣liuering them from the euill they feare, then in God omnipo∣tent and al-sufficient: a sinne which is most commonly commit∣ted by carnall worldlings, as the Psalmist also obserued; They* 1.1431 trust in their goods (saith he) and boast themselues in the multitude of their riches. So the Wise man saith, that the rich mans riches* 1.1432 are his strong citie; and as an high wall in his imagination. Vnto which vaine confidence wee are so prone naturally, that the Psalmist thought a caueat necessarie, that if riches did increase,* 1.1433 we should take heed that we doe not trust in them, and the A∣postle thought it needful, that rich men should haue this waigh∣tie* 1.1434 charge laid vpon them, that they should not trust in vncer∣taine riches. Because vnlesse an extraordinarie measure of grace preserue them from falling into this sinne, it is impossible for men to abound in wealth, and not to put confidence in it. Whereof it is, that Iob in his great affliction comforteth him∣selfe, in the assurance of his integritie and faithfulnes, by calling this to mind, that he had not made gold his hope, nor said to the* 1.1435 wedge of gold, thou art my confidence. And the sonne of Syrach maketh it a note of man so blessed and admirable, that hee is hardly to be found, but when he is found, much to be commen∣ded.

Blessed (saith he) is the rich, who is found without blemish,* 1.1436 and hath not gone after gold, nor hoped in money and treasures. Who is he, and we will commend him? for wonderfull things hath he done among his people. Who hath been tried thereby, and found perfect? The consideration whereof should make rich men carefull, that by their abundance, they be not drawne to the committing of this idolatrie. To which purpose, let them remember that the Lord being dishonoured hereby is alwaies readie to frustrate their hopes, and to cause their confidence to faile: so the Wise man saith, that he who trusteth in his riches shall fall. Neither shal* 1.1437 they steale this fall vnseene, but they shall be cast downe with shame and dishonour in the sight of the faithfull, and they who formerly enuied their prosperity, shal now laugh to scorne their* 1.1438 deserued miserie. For so the Psalmist saith, that the righteous beholding the destruction of the wicked, shal laugh at him, say∣ing: Behold the man that tooke not God for his strength, but tru∣sted* 1.1439 to the multitude of his riches, &c.

CHAP. 31.

Worldly things make men forgetfull of God, vnthankefull, proud, contemptuous, slothfull, and negligent in the duties of Gods seruice.

THirdly, the world and worldly things, being excessiue∣ly* 1.1440 esteemed, and ouerfondly loued, doe worke in vs a carelesse forgetfulnesse of God; for howsoeuer Gods gifts should put vs in mind of the giuer, and his manifold mer∣cies vouchsafed vs in the fruition of these earthly benefits, should serue as continuall remembrances, to put vs in mind of him, who hath been so gratious vnto vs: yet through our great corruption, the more of these temporall blessings wee receiue from God, the lesse we thinke we need him, and the seldomer we remember him: like the prodigall child, who all the while* 1.1441 he was in prosperitie, and had money to spend in superfluities, neuer remembred his bountifull father, from whom he had re∣ceiued this rich portion; but when all was spent, and he brought to want and penurie, then he commeth againe fresh into his me∣morie, and he hath a desire to returne vnto him. An example whereof we haue in the Israelites in the time of the Iudges, who

when they had the world at will, forgot the Lord, and serued idols; but when for their sinnes, they were deliuered into the hand of their enemies, they againe remember, and returne vnto him. So afterward the Lord by his Prophet complaineth of them, that as in their pastures, so were they filled; they were filled,* 1.1442 and their heart was exalted: therefore they haue forgotten mee. And hence it is, that the Lord foreseeing that these would bee the fruits of their prosperitie and abundance, is so carefull in giuing them warning of it, that they might not thu•• be ouerta∣ken. When (saith he) the Lord thy God hath brought thee into the* 1.1443 land which he sware vnto thy fathers, Abraham, Isaac and Iacob, to giue it to thee, with great and goodly cities which thou buildest not; and houses with all manner of goods, which thou filledst not, and welles digged which thou diggedst not, vineyards and oliues which thou plantedst not; and when thou hast eaten and art full, beware lest thou thou forget the Lord, &c. So elsewhere; when thou hast eaten and filled thy selfe, thou shalt blesse the Lord thy God for the good land, which he hath giuen thee. Beware that thou forget not the Lord thy God, not keeping his commandements, &c. And thus worldly honours make men to forget the Lord, who hath aduanced them, and to say with Pharaoh, Who is the Lord that I should heare him? And with Nebuchadnezzar, Who is that God* 1.1444 that can deliuer you out of mine hands? Neither is it any maruell that they thus forget God in their ruffe and iollity, seeing their pride so ouershadoweth their memories, that they are readie to forget themselues, aspiring vnto diuine honours, as though they were Gods, and neuer remembring, though their memories be rubbed with so many frailties and infirmities, that they are but mortall men. Thus also abundance and superfluitie of riches doth make men ordinarily to forget God, as the Wise Hagur* 1.1445 intimateth in that prayer: Giue me not riches, lest I be full and denie thee, and say, who is the Lord? For so vnthankfull wee are, that the mast makes vs to forget the tree, and the pleasant streames the fountaine from which they come; neither are wee longer mindfull of God, then whilest▪ our necessities constrai∣ning vs, we implore his helpe. But aboue all other things in the world, carnall pleasures are apt to worke in those forgetfulnesse of God, who doe inioy them; for whosoeuer drinke a deepe draught of these sweet waters of carnall delights (as it were of

the lethe of obliuion) their heads are so intoxicated with these bewitching cups, their senses so benummed, and all the facul∣ties of their soule, so stupified and deadded, that they neuer call the Lord to their remembrance, but like beasts wallow in their delights, and haue their hearts and minds oppressed, yea buried in their carnall pleasures.

The fourth sinne against God, which these worldly things* 1.1446 immoderatly loued, doe commonly plunge worldly men into, is vnthankfulnes towards God for all his gifts and blessings; the which is a fruite of the former: for when men are forgetfull of their benefactor, they must needes be also vngratefull for his benefits, and that in the worst kinde; for so farre are they from returning thankes, that they neuer so much as thinke of him to whom they are so greatly beholding. Besides (as I haue shew∣ed) the more that worldly men abound with these earthlie things, the more their concupiscence is increased, and the more eager they are in seeking after more. The which is a notable hindrance vnto their thankfulnesse; for they who haue their* 1.1447 mindes wholly set vpon that which they haue not, doe not re∣member what they haue, much lesse doe they thinke of retur∣ning thankes to their great benefactor; yea they are readie ra∣ther to murmure for that they want, then to bee thankfull for that which they haue alreadie receiued. Whereas contrariwise if we should but remember the blessings which wee doe from God daily enioy; there is no man in the world so poore in his gifts, who might not finde rich matter of praise and thanksgi∣uing; especially if he would cast his eye, not on those who are preferred before him, but on those to whom he is superiour; not on the things which hee wants and others enioy, but on those which he enioyeth, and they want. But so vnthankful our corrupt nature is, that we haue alwaies our finger vpon our sore, and our wants and grieuances in our memories, yea and com∣monly the fewer they are, the greater is our repining, complai∣ning that wee haue nothing, if wee haue not all; and the more rich we are in Gods blessings, the poorer commonly we are in thankfulnesse. And whereas in reason wee should (resembling golden vessels) reflect from gratefull harts, the beames of Gods shining benefits, with vnfained thankfulnes, and multiplie our praises and thanksgiuing, the more God multiplieth his gifts

vpon vs: contrariwise we are most gratefull when wee receiue his benefits with a sparing hand, and better esteeme them, whē we enioy them but some few daies in the yeere, then if wee had continuall vse of them throughout our whole liues. And as our eyes doe worse see those obiects which are closest to them, and those better which in a conuenient distance are remoued from them; so we are most blind in seeing and acknowledging those benefits which we hold close in our possession, but better sigh∣ted when they are a little remoued from vs. By reason of which our grosse ingratitude, the Lord is faine to pull from vs some of his gifts, that wee may be thankfull vnto him for the rest; to withdraw them for a time, that we may learne better to esteeme them for euer afterwards; and to depriue vs altogether of some of his benefits, that we who neuer thought of them, whilest we had them, may giue them deserued praise at parting; & that we who were not thankful for that which we esteemed not whilest wee had it, may by the want learne the value, and duly estee∣ming it, may now be thankfull, if it be restored againe; or if not so, yet at least because once we had it. And thus Rehoboam was* 1.1448 more thankfull because hee had two tribes left vnto him, then when he raigned ouer all the twelue. And Manasses returneth* 1.1449 praise to God for his restoring, who neuer thought of Gods mercie before he was restrained. Yea who may not obserue in his owne experience, that the more men abound in all worldly prosperitie, the more vngratefull they are vnto God for his bles∣sings; and that where he soweth the most seede of his rich be∣nefits, there he commonly reapeth least fruits of thankfulnesse? who seeth not that they who are in honourable callings, take least care to honour God? and whereas they being aduanced aboue others, should as much excell them in thankfulnesse, as they doe in place: and in a liuely acknowledgement of his mer∣cies towards them, should confesse his goodnesse before the sonnes of men, and being set in these high places, should like lights, shine to the glory of God in their liues and conuersati∣ons; they commonly are more vnthankfull then those, who are in the meanest condition, and become examples and presidents of all sinne▪ and in stead of acknowledging the mercie of God in their honour and preferment, are readie to rob him of his glory, and to attribute all, either to their progenitors, the fauor

of their prince, or their owne wisedome and well deseruing. So who are more vngratefull vnto God, then those who most a∣bound in riches? for so farre are they for the most part from de∣firing to shew their thankfulnesse in disposing of their riches to the glory of God that gaue them, in aduancing the meanes of his seruice, and in the workes of charitie, that they seldome so much as in their hearts acknowledge him for the author of all* 1.1450 their welfare, but kisse their owne hands, sacrifice to their nets, and burne incense vnto their yarne; because by them their portion is fat, and their meat plenteous: attributing vnto their own wits and indeuours the praise of all which they possesse, as though by them alone they had out-stripped others, and made themselues owners of this plentie. Finally, who are lesse thankfull vnto God, then they who inioy most pleasures, and euen wallow themselues in worldly delights? For so wholly are they taken vp with their sports and pastimes, that they haue no time to consider how gracious the Lord is, nor how in his mercies hee doth abound towards them; and so are their minds, hearts, and affections fettered with their sensualitie, and belimed and clog∣ged with these carnall pleasures, that they are not able to lift them vp to heauen in any holie meditation, or to returne true thankfulnes vnto God, as being the fountaine of al their good. By all which it appeares, that these worldly benefits doe rather hinder, then further vs in thankfulnesse towards our benefactor, and consequently remaining vngratefull debters, who are not willing so much as to returne thankes for paiment, we deriue vnto our selues, the iust displeasure of our Lord and Master, and bring vpon vs a fearefull reckoning against the day of his ap∣pearance, of which wee might bee discharged, if we would but thankfully owe the benefits which we haue receiued. In regard whereof one saith, that from these earthly good things when they grow great, there doe arise great euils, when as being pre∣ferred before others in the vse of our masters talents, we doe vse his gifts▪ as not giuen, returning no glorie to our benefactour. For so those who seemed greatest in respect of gifts receiued,* 1.1451 for not returning thanks, are reputed least in Gods estimate, &c. Yea in truth, by so much a man is worse, by how much hee is better, if he ascribe vnto himselfe that wherein he excelleth, and so rob God of his deserued praise: euen as he is the greatest

malefactor, and worthie of most punishment, who hath most goods in his possession, if he hath compassed them by theft, and by defrauding others of that which in right belonged to them.

The fift sin against God accompanying prosperitie & world∣ly* 1.1452 abundance, is pride, wherby men are ready to aduance them∣selues euen against God, and to grace themselues by his disho∣nor: for whereas the more we are inriched with Gods blessings, the more humble we should be vnto him, as standing indebted to his boūty in such great sums (for what haue we that we haue not receiued? and what haue we receiued, of which we shall not one day giue an account?) yet so foolish we are, that the more we are indebted, the more we insult in pride, and that not only towards those, with whom we stand vpon equall tearmes, but euen towards God himselfe who is our creditour, and may eue∣ry houre call vs to a reckoning, and condemne vs for default of payment. Thus the Psalmist obserueth, that pride & plentie did commonly go together. They are (saith he) inclosed in their owne* 1.1453 fat, and they haue spoken proudly with their mouth. And else where he saith, that because wicked worldlings were not in trouble like other men, but flourished in all plenty and prosperitie, ther∣fore they put on pride as a chaine about their necks, esteeming it no* 1.1454 disgrace vnto them, but a chiefe ornament: and not content to carrie themselues aloft in this high pitch amongst men, they are ready (as he saith) to talke presumptuously against God, and to set their mouthes against heauen. The which practise we also may obserue in our times, among the ruffling gallants of the world, who hauing bin alwaies nursed in the lap of prosperitie, and had all things which their hearts could wish, are readie in lieu of thākfulnes towards God, to despite him as it were to his face, and to pull him out of his throne by their oathes, blasphe∣mies, and bitter execrations. Whereby it appeareth that pride bordereth vpon prosperitie, and that these worldly vanities, though they do not truly nourish vs, and make vs grow in sub∣stantiall goodnes, yet they puffe vs vp, and make vs swell with the winde of vaine glorie; & the greater our earthly abundance is, the greater commonly is our tumour, and consequently the greater is our torment; this spiritual swelling being to the soule, like the swelling of wind to the bodie, which (as I haue shew∣ed) ••ortureth, but doth not satisfie: yea so fordible is this prospe∣ritie,

and abundance of earthly blessings in drawing men to this sin of pride, that it preuaileth not only with Heathens, Infidels, and worldlings; but euen with Gods faithful seruants and deare childrē. Of both which we haue many examples; as of Pharaoh, who in the pride of his heart opposed against the knowne will of God; and in Nebuchadnezer, who beholding all his pompe, glorie and riches, attributeth the praise of all vnto himselfe, and robbeth God of the glory due vnto him, vanting himself in the pride of his heart, and arrogantly bragging; Is not this great Ba∣bel,* 1.1455 that I haue built for the house of the kingdome, by the might of my power, and for the honor of my maiestie? So it is said of Vzziah* 1.1456 that finding the kingdom in a perplexed estate, he did vpright∣ly in the sight of the Lord, & sought vnto him; for which when the Lord had made him to prosper, and to wax strong, his heart was lift vp to his destruction, and he transgressed against the Lord his God: yea good Ezechias was thus ouertaken, waxing* 1.1457 proud of his great prosperitie, and vanting himselfe in his rich treasures: and holy Dauid himselfe, who had professed that his* 1.1458 heart was not haughtie, nor his eyes loftie, but that he was be∣come humble like a little child, was after this puffed vp with his great prosperitie, & in the pride of his heart numbreth the peo∣ple. By all which it plainly appeareth, that worldly plentie is the nurse of hellish pride; for as fat commeth of the superfluitie of nourishment, wherby the bodie is made bigger, but not better, either in health, strength, or nimblenes: yea rather it is the nurse of many diseases, and maketh the bodie pursie, vnweldie, and vnfit for action: so this swelling of pride riseth from the super∣fluous abundance of worldly benefits, and maketh a man grea∣ter in his owne conceit, but not in true worth; for the soule is not therby sounder in grace, or stronger and more actiue in the duties of pietie; yea contrariwise, this swelling of pride maketh way for all spirituall diseases, and causeth him who is infected with it, to be more sluggish and slothfull, vnweldie and impo∣tent in all actions and duties of pietie and Christianitie.

Thus the greatest honors bring with them the greatest pride;* 1.1459 and though a man climbe neuer so fast vpō the ladder of preser∣ment, yet his proud heart will still be one step at least aboue his estate: yea oftentimes these earthly aduancements make the pride of men to mount so high, that they doe not only in their

ambitious conceits and desires ascend vnto the clouds, & touch the heauens; but euen presume to approch vnto the throne of God, and to rob him of his glorie, that they may set the crowne vpon their owne heads. Thus Clitus magnified by the people for* 1.1460 a prosperous expedition by sea, wherein he had the victory ouer a few ships, magnified himselfe much more in his owne con∣ceit, & was content to be called the god of the sea. So Demetrius being aduanced to a kingdome, would needs equal himself with God, & be called Iuppiter; neither must now ambassadors come vnto him as vnto other Kings, to confer of state busines; but as vnto a god they must send to enquire of him, and take al his an∣sweres for oracles. So Alexander, Nebuchadnezer, and diuers of the Roman Emperors, arrogated vnto themselues diuine ho∣nors, and would needs haue their statues worshipped; being so blinded with ambition, and surfetted with pride, that they for∣got their mortalitie; and became corriuals with God himselfe in his honor and glory. The like may be said of abundance of worldly riches, which are the bellowes of vaine glory, and the common causes of pride against God, who is the Author and fountaine of our wealth and welfare: whereof it is that the Lord so carefully admonisheth the Israelites, that when they should* 1.1461 through his bountifull blessing abound in riches, they should take heed that their hearts were not lifted vp with pride: and that the Apostle would haue rich men so straitly charged that* 1.1462 they should not be high minded. And this is y^e cause why pride is vsually called the worme of riches, which breeding in them, eateth out al their goodnes, & maketh them euil vnto vs, which are good in their owne nature; and hurtful & pernicious, which in themselues are profitable and beneficial. So the Son of Syrach saith, that riches lift vp the mind; and Salomon telleth vs, that the* 1.1463 rich man is still wise in his owne conceit, though a poore man of vn∣derstanding can trie him, & discerne his folly. To which purpose one saith, That there is nothing so much to be feared in riches* 1.1464 as pride, & that we are not to feare riches themselues, but pride which is the disease of riches: for that mind is of great vertue and magnanimitie, which in the abundance of riches is not infected with this disease, & being in an high estate, is not also high min∣ded. He is a rich man truly great, who doth not therefore thinke himselfe great, because he is rich, whereas he who taketh all his

worth from his wealth, may be truly said to be full of pride, but empty of goodnes and desert; a boaster outwardly in his words and looks, but inwardly a begger in his mind and hart; swelled and puffed vp with vain glory; but not ful & solide in vertue and true worth. And yet this empty pride swelleth and puffeth vp, as much as any other; and is full of insolencie, though in respect of the ground and cause thereof, it be in truth most base and con∣temptible. For as the pride arising from the bodie is more base, then the pride which is grounded on the gifts of the soule, so the pride of riches which are no part of the person, is more base then the pride of bodily gifts; because being seated and groun∣ded on those things without a man, which are farre inferiour to the gifts either of mind or body, they who are proud of them plainly shew, that they haue nothing within, and in their owne persōs, worth respect; or els they would neuer be proud of those things which are without, seeing a man alwaies groundeth his pride on those things; wherein he thinketh he most excelleth. The which if men would duly consider, they might well leaue this contemptible pride, if not because it is a sin, yet at least for shame, seeing it doth discouer their vanity and worthlesnes: for who would not blush to seeme proud of outward accidents, which may be won and lost, and (as one saith) bought and sold* 1.1465 on the market hill? which when we haue them, adde nothing to the perfection of our persons, and being taken away, nothing is detracted from our essence, (yea in truth) from our worth: nei∣ther is the mind made greater, or more magnanimous by desi∣ring or hauing, but by light valuing and contemning them as worthlesse trifles, in comparison of things desirable and truely excellent. And yet nothing more commonly puffeth men vp with most insolent pride, then riches and abundance; & though like emptie bladders they haue nothing but skin, they are made full with these vanities; and swell in conceit, though they are as emptie of any substantiall goodnes, as they were before. An ex∣ample whereof we haue in the Merchants of Tyre, who because* 1.1466 by their trading they had increased their riches, their harts were lifted vp, and thinking themselues more then men, they arroga∣ted to themselues the titles of God. But we shall not need to go so far to fetch examples, seeing we haue many such in our owne daies, who measuring their worth according to their wealth,

most proudly conceit their owne excellencie, and insult ouer al others as worser, who are poorer; though they be vtterly dis∣furnished of al gifts and good parts both in body and mind, and as far short of them in wisdome & worth, whom they cōtemne, as they are before them in earthly abūdance. Although in truth there is no shew of cause, seeing there is no cōparison betweene the gifts of mind and body, and the gifts of an outward estate. And besides, if there be any excellencie at all in these earthly ri∣ches, it is not in keeping & possessing them, but in their bestow∣ing and vse: neither is he in the Church and among Christians* 1.1467 to be accounted rich, who hath much in keeping; but he who findeth much to bestow on charitable vses, and hath plentie for the poore: for it is not so much money, as the mind that maketh rich. Finally, thus worldly pleasures cause pride, as they are the vsuall meanes to make vs forget God, and to forget our selues, causing vs like pampred horses to scorne our master; especially if our delights be of such a nature, as that therein we may shew our excellencie, and commend to those who are about vs the gifts of body or mind, which selfe-loue maketh vs beleeue, to be esteemable.

In all which respects these worldly things thus abused, may* 1.1468 be truly said, not only, not to do vs any good, but contrariwise much hurt, seeing they are the means to cast vs into this hainous sin of pride, which aboue all others God detesteth, as the Scrip∣tures testifie. And as he doth hate the sin, so he purposely oppo∣seth, and setteth himselfe against those who are defiled with it; and because the proud man opposeth against God, robbing him of his glory which is most deare vnto him; therefore the Lord also opposeth against him, and crosseth him in al his courses. So the Apostle Peter saith, that God resisteth the proud, but giueth grace to the humble. The which opposition and resisting of God who is omnipotent, must needs bring them to ruine and destru∣ction, seeing their policies cannot ouer-reach his infinit wis∣dome, nor al their strength defend thē from being ouerthrowne by his mightie power; especially seeing his will to bring them to confusion, is ioyned with his abilitie, the Lord neuer more willingly shooting his arrowes of wrath and vengeance, then against the proud person. So the blessed Virgin in her▪ song saith, that God scattereth the proud in the imagination of their* 1.1469

hearts, and doth put downe the mightie from their seats, exalting thē of low degree. And our Sauiour teacheth vs, that he who exal∣teth* 1.1470 himself shal be brought low, and he that humbleth himselfe, shal be exalted. As therfore mē lift vp highest those earthen pitchers which they purpose to breake with greatest violence, into most pieces; so the Lord intending to batter and bruise these fraile persons puffed vp with pride, doth lift them vp on high, that he may giue them the sorer fall. And howsoeuer the Lord who is chiefe iudge of heauen and earth, is the punisher of all vice and sin, yet because he executeth this vengeance more cer∣tainly, and seuerely vpon proud persons, therefore the Prophet Dauid maketh it one of Gods attributes and titles, whereby he will be knowne to be a punisher of them; O thou who destroyest* 1.1471 the proud, and wicked, which erre from thy commandements, take a∣way from me shame and contempt, because I keepe thy testimonies. And as he beareth an extraordinarie hatred vnto this sin aboue others, so he inflicteth on it extraordinarie punishments; bran∣ding it as an hainous and capitall offence, by imposing on it his greatest plagues. For whereas proud men in their ambitious de∣sires would be equall with God, the Lord pulleth them downe in his fierce wrath, and maketh them lesse then men; for he stri∣keth them commonly with frenzie and madnesse, and thereby depriuing them of the vse of reason, the essentiall forme of man, wherein chiefly his manhood consisteth, and whereby he is di∣stinguished from the brutish creatures, he maketh them equall* 1.1472 with beasts, and so exposeth them, how great soeuer they were in former times, to the contempt, derision, and iniuries of the basest and meanest, who before held them in such great respect, that they could not looke vpon them, or stand in their presence, but with much feare and reuerence. A plaine example whereof we haue in Nebuchadnezer, who for his pride was driuen from his palace and regall throne, into the wild woods, and made of a great monarch and ruler of men, a companion with beasts, and farre worse then his basest seruant. And the like we may obserue in many in our owne times, who offending in this sinne, are o∣uerthrowne with this punishment. For howsoeuer all excessiue pride is not thus punished (for then there would not be enow in their right wits to tend and rule those who are madde) yet a man shall seldome see this punishment following, where ex∣cessiue

pride hath not gone before. So that one may boldly af∣firme, that if pride onely bee not plagued with this fearefull iudgement of frenzie and madnesse, yet it is more often thus punished then all other sins besides. The which fierce and sud∣den vengeance of God, which he taketh on proud persons, the Prophet Malachie expresseth, by comparing Gods wrath bur∣ning against them, to a burning furnace, and proud men to stub∣ble. The day of the Lord (saith he) commeth, that shall burne as an* 1.1473 ouen; and all the proud shall be stubble, and the day that commeth shall burne them vp, saith the Lord of hosts, and shall leaue them neither root nor branch. And therefore seeing these worldly things are the common causes of pride, and pride bringeth with it such confusion and destruction, let this serue as an argument to make vs contemn these harmeful vanities, not immeasurably desiring them when we want them; nor excessiuely esteeming and immoderately louing them when wee haue them; and so if we want these things which we neglect, our minds will not be much deiected; or if we haue them, they will not bee much ex∣alted and lifted vp; neither can a man be proud of the possession of that which he doth not ouerualue in his iudgement, and vn∣measurably loue in his affection.

The sixth sin against God, which these worldly things too* 1.1474 much esteemed, & immoderately loued plunge vs into, is either neglect or vtter contempt of God himselfe, his spirituall gra∣ces, and heauenly ioyes; for our affections being finite are limi∣ted and restrained to their obiects, so that being conuersant and exercised about some, they in the meane time neglect o∣thers. And therefore if they cannot with their full vigour and heate affect many things being diuers; how much lesse can they at once loue God and the world, spirituall graces and earthly vanities, eternall ioyes, and these transitorie trifles, seeing they are opposite and contrary the one to the other? And this our Sauiour Christ teacheth vs, where as hee saith, that no man* 1.1475 can serue two masters; for either he must hate the one and loue the other, or else he shall leane to the one, and despise the other; ye cannot serue God and riches. So that there is no halting betweene the Lord, and this worldly Baal, for the seruice of the one, is the contempt of the other, and the louing of the one, is the hating of the other. It is true indeed in reason that the more we abound

with these earthly benefits, the more we should loue, reuerence, and with all diligence and alacritie serue the Lord, they being his bountifull gifts and blessings whereby hee deserueth at our hands his loue and seruice; howbeit such is the corruption of our hearts, that no sooner are we inriched with these worldly benefits, but wee presently loue the gifts better then the giuer; and laying herein aside all reason, wee become like beasts, fee∣ding vpon our prouender, and neglecting our feeder; and the more we are pampered and made fat, the more ready we are to kicke against him. An example whereof we haue in the people of Israel, of whom the Lord complaineth, that whereas in re∣spect of the manifold benefits which hee had multiplied vpon them, they should haue serued him in vprightnesse of heart; they contrariwise by his gifts were made more rebellious: But he (saith the Lord) that should haue been vpright, when he waxed* 1.1476 fat, spurned with his heele. Thou art fat, thou art grosse, thou art laden with fatnesse. Therefore he forsooke God that made him, and regarded not the strong God of his saluation. The like complaint the Lord maketh by the Prophet Esay; Heare ô heauens, and bar∣ken* 1.1477 ô earth, for the Lord hath said, I haue nourished and brought vp children, but they haue rebelled against me. Yea hee maketh them herein more brutish then the beasts, because the oxe knoweth his owner, and the asse his masters crib; but (saith he) Israel hath not knowne, my people hath not vnderstood.

And as they who set their hearts vpon these worldly things* 1.1478 doe contemne the Lord himselfe; so also his spirituall graces and heauenly ioyes: for so wholly are their hearts taken vp with the loue of these vanities, that they haue seldome or neuer leisure to thinke of those diuine excellencies; but like the serpents brood, they take all their delight in lying gro∣ueling, and in creeping on the earth, hauing neuer so much as a thought of raising themselues towards heauen in any diuine and spirituall meditation. Or though they should thinke of grace and glory with some desire to compasse them, or would lift themselues vp in any spirituall contemplation, yet as birds with great bodies, though they haue wings, cannot flie aloft, but when they attempt it, are pulled downe with their owne waight, and onely flutter vpon the earth; so though they haue spirituall soules, vnderstandings, and iudgements as well as o∣thers,

yet are their harts so oppressed with the waight of world∣ly cares, and the loue of earthly things, that no sooner doe they offer to raise them in heauenly meditations, but presently they are pressed downe againe, and (as it were) flutter and ti••e them∣selues with worldly businesse. But in truth seldome haue they so much as any such desire, seeing the world like a thicke cloud, being neere vnto them, doth ouershadow and hide that bright shining sunne of heauenly glory out of their sight, so as they cannot see it, & not seeing it, neuer desire it, there being no de∣sire and loue of that which is not knowne. And as a little pearle sticking fast vnto the eye doth blind the sight, and is sufficient to hide from vs the whole earth and heauen, which are incom∣parablie of greater quantitie; so the world and worldly things like a pearle sticking close to the eye of the soule, do make it* 1.1479 so spiritually blind, that it cannot discerne the Lord, infinite in all goodnes, nor the ioyes of heauen, though without all com∣parison, they are of greater excellencie. To which purpose one saith, that if we desire earthly things, wee are wholly taken vp with the care of them; and so farre are wee beaten backe from heauenly contemplatiō, by how much we are ouerpoysed with the cares of earthly affaires. But say notwithstanding this blind∣nesse, they might haue some glimpse of the shining brightnesse of spirituall grace and heauenly glory, or wanting this, should haue it by others described vnto them, so that some knowledge of these diuine excellencies, might by the passage of the eare, be deriued to their vnderstandings; yet being wholly possessed with the loue of worldly things, they would little regard such discourses, and accounting these earthly vanities their chiefe treasures, their hearts are so fast fixed vpon them, that no per∣suasion will moue them to leaue them, or once to looke after those spirituall and diuine excellencies. For as hee who loueth truely his God, doth not much loue his gold, because hee estee∣meth him his chiefe treasure; and as hee who highly esteemeth heauenly happinesse, doth presently contemne these earthly* 1.1480 vanities; so contrariwise they who dote on the idoll of the world, doe not respect the Lord of heauen; and they who ouer∣ualue earthly trash, doe contemne, and set light by those hea∣uenly and eternall treasures. And this our Sauiour plainely teacheth vs in the parable of the guests inuited to the mariage

supper; for they who were best disposed framed excuses, one that he had bought a farme, and must needs goe out and see it; another that he had bought fiue yoke of oxen, and must goe to proue them, and another that he had maried a wife, and there∣fore* 1.1481 could not come; all which though they pretended faire excuses, as though their desire had been to come, if their busi∣nesses had not been so vrgent, yet the true cause was, as our Sa∣uiour telleth vs, because doting vpon their earthly affaires, they* 1.1482 were so wholly taken vp of them, that they made light of these heauenly offers, and went their waies. And those who were worse affected, & caried with greater violence in their loue to∣wards worldly vanities, tooke it so ill, that the messengers of* 1.1483 the great king, should presume to dissuade them from the loue of their chiefe iewels, and most esteemed treasures, that they laid violent hands vpon them, sharpely intreated them, and cruelly murthered them. Thus those who set their hearts vpon worldly honours, neuer thinke of eternall glory, but spend all their thoughts and labour in plotting the meanes whereby they may aspire to earthly preferments; and if any shall per∣swade them to leaue these courses, and contemning the vaine glory of the world seeke after heauenly honour which shall be eternall; and to glorifie God by their holy liues, and humble ca∣riage, that he may glorifie them in his heauenly kingdome; they will plainely shew their neglect and contempt of these e∣uerlasting honours, by despising, if not deriding these christian admonitions and persuasions. So hee who too much esteemeth, and immoderately loueth earthly riches, doth neglect and con∣temne the Lord, and the vnualuable riches of his spirituall gra∣ces and heauenly treasures; being ready with Iudas to sell this* 1.1484 Sauiour for a little money, and with Demas to forsake all com∣munion* 1.1485 with the saints, to imbrace the world. So the Psalmist saith, that the couetous man blesseth himselfe in his riches, and con∣temneth the Lord. And as he contemneth God, so also his spiri∣tuall* 1.1486 gifts and heauenly glory; for as the heathen man could teach vs, where riches are highly valued, there all good things, as faith, honesty, modesty, shamefastnesse, are contemptiblie cheape, and basely esteemed; and consequently they are sought when as these are neglected, and the rather because they are more easily compassed, and these with greater difficulty▪ For

whereas vnto vertue there is but one way, and that hard to bee found, and painfull in trauelling; men find many waies to get money, vsing all meanes both good and euill, that they may hereby obtaine their desire. So another saith, that they who* 1.1487 set their affections vpon earthly treasures, and haue their hearts tied to the world with this golden chaine, they can neuer so much as thinke of the riches of Gods kingdome, their minds are so taken vp with thinking on their money, vsurie, gaine, bargaining, and such other businesses. And if any man shall per∣suade them to alter their couetous courses, and to lay vp their treasures, not in earth, but in heauen, because wee cannot haue a treasurie in both places, nor serue God if we serue mammon;* 1.1488 they are ready to laugh them to frome, as the Pharifies did our Sauiour Christ; and euen to persecute them to the death, if they too earnestly insist in this argument. The like also might bee said of worldly pleasures, which being ouerualued, and too much affected, make men in comparison of them, to neglect the ioy in the holy Ghost▪ yea the ioyes of heauen, and those surpassing pleasures which are at Gods right hand for euer∣more. And as the hog feeding vpon the mast and swill which he naturally loueth, and wallowing himselfe in the filthie mire, will not exchange his grosse feed, for the daintiest meats, not his lothsome lodging for a bed of downe: so they being wed∣ded to these sensuall and carnall delights, which are base and brutish, are ready in comparison of them to set light by, and contemne the spirituall ioyes of a christian, and the eternall ioyes of heauen, as though they were not worth the seeking and desiring. And therefore seeing the loue of God and these heauenly excellencies, and the loue of the world, and worldly vanities will not stand together, but hee who in his heart and affection imbraceth the one, doth presently neglect and con∣temne the other, let this also serue as an effectual reason to wean our hearts from these earthly trifles, seeing if we giue them en∣tertainment, and vouchsafe them too high a seat in the temple of our hearts, they will instantly thrust out the loue of the Lord, and his inualuable benefits; and by our neglect and con∣tempt make vs to lose those incomparable treasures, for this earthly trash, and worthlesse trifles.

Lastly, the world & worldly vanities, ••••ing too highly estee∣med* 1.1489

and excessiuely loued, doe make vs slacke and slothfull in the duties of Gods seruice, and in vsing the meanes which hee hath ordained to attaine vnto the present possession of his spirituall graces, and the assurance of his heauenly ioyes. And this sinne is a necessarie fruit and effect of the former; for when we neglect the Lord, and contemne his spirituall and heauenly benefits, then are wee also carelesse and negligent in vsing the meanes whereby we may obtaine those things which we so lit∣tle esteeme and desire. And as those who haue drunke poysons doe presently wax stiffe and benummed, and soone after are seazed vpon by death, whereby they are made impotent and vtterly vnable to performe any humane action: so they who haue drunke of that benumming poyson of cold contempt, des∣pising God and his rich graces, spirituall, and eternall, are made first sluggish, and soone after impotent, and dead to all good duties. Neither is this rare and vnusual to see those vpon whom the world fawneth, and who abound with earthly prosperity, to be thus slacke and negligent in the seruice of God, and in vsing the meanes of their owne saluation; but so common and almost vniuersall, that seldome shall one find a man in great prosperi∣ty, who also is indued with great piety; seldome shall one see* 1.1490 any burning in zeale, and deuout and earnest in religious du∣ties, who hath the world at will, and hath plentie and abun∣dance of all earthly blessings. It is true indeed, that in reason these temporarie benefits, should as the Lords wages, incou∣rage vs to doe his worke; and hauing a tast of his bountie, of which wee shall drinke our fill in the life to come, wee should with more alacritie and cheerefulnesse performe diligent ser∣uice to so liberall a master: But contrariwise through our cor∣ruption and vnthankfulnesse it commeth to passe, that wee are rather hindered then furthered in all good duties by worldly abundance; and like gluttons and drunkards hauing store and plentie of these good blessings, wee feeding on them with a greedie appetite do surfet, and drinking of these full cups with vnsatiable thirst, wee are made drunken with excesse; and so thereby our heads are intoxicated, our minds besotted, and our bodies enfeebled and disabled, so as wee become slothful and impotent to performe any good dutie of the seruice of God; whereas by their moderate vse, we might haue been made more

strong and cheerful for these holy actions, and religious exerci∣ses. And thus this worldly prosperity and earthly abundance draweth men frō performing vnto God▪ y^e duties of his worship and seruice, and from vsing the means of their own saluation; ei∣ther as it vtterly hindreth them from performing these Christi∣an duties, which is the case of prophane worldlings, who do∣ting vpon these earthly vanities, are so wholly taken vp in busi∣nes and imploiments about either the getting, keeping, or dis∣posing them, that they can find no leisure at all, either to vse in their owne families the exercises of prayer, reading, meditation; or to come vnto the congregation, to heare▪ the word, receiue the sacraments, or to cal publickly vpon the holy name of God: or els if they formally performe these duties, it hindreth them, as it doth distract their minds in prayer, and hearing the word, and carrie away their hearts, so as they doe not attend at all to those holy exercises which they haue in hand; or else carelessely, lum∣pishly, wearily, and without all life and feeling; which is the case of temporizers, and formall worldlings, who for some car∣nall respects make an outward profession of religion. And not onely they, but euen Gods dearest children are thus ouertaken, through the immoderate loue of these vanities; so as they some∣times neglect these holy duties of Gods seruice, and meanes of their owne saluation, and sometimes performe them with much distraction, dulnes, and wearinesse, as appeareth in the example of Martha, who being cumbred with worldly businesse, neg∣lected* 1.1491 to hearken vnto our Sauiour Christ. To which purpose one saith, that worldly pleasures and abundance, do make vs to neglect al good duties of piety towards God; and contrariwise, afflictions do make vs holy, and most deuout in the exercises of religion. Which if any would clearely see, let him enter into the house of those who marrie, and into the house of mourners, in∣to* 1.1492 the prisons and theaters, banquetting houses, and hospitals of the sicke▪ and obserue the great difference betweene their seue∣uerall carriages; what vanitie, lightnesse, irreligion, prophane∣nesse, swearing and ribaldrie, he shall see, and heare in the one; and what prayer, deuotion, contempt of the world, holy confe∣rences, and other religious exercises, he shall behold in the o∣ther. But as this confluence and abundance of worldly bene∣fits doe commonly make vs vnfit to doe seruice vnto God, and

to performe religious and Christian duties; so especially and aboue all, they hinder Christian apologie, and profession of Gods truth, in the time of danger and persecution, and discou∣rage men from suffering martyrdome for the restimonie of Ie∣sus Christ, and for his glorious Gospell. For louing these world∣ly vanities, as well as they loue their liues; when the day of triall commeth, they haue a double conflict, as much fearing the losse of their highly valued trifles, as the vgly image of a torturing death. And this was one reason why our Sauiour Christ for the preaching and planting of the Gospell, made not choice of ho∣nourable persons, or of those who abounded in wealth, and wallowed in worldly pleasures, because such, in regard of their fearefulnes, to lose their earthly loue and delight; were altoge∣ther vnfit to expose themselues to dangers, & to beare the brunt of persecution; but of poore and contemptible fishermen;* 1.1493 whō also he inhibited the possession of much gold, siluer, appa∣rel, and the riches of the world, because they should be no clogs or hinderances vnto them in their confession of him, and his truth, and in suffering for his names sake. And so accordinglie we see, that these men, who had little to lose besides their own liues, were bold and couragious, euen to the death; whereas o∣thers, who notwithstanding loued Christ, and beleeued his truth, inioying the prosperitie of the world, were thereby made cowardly and fearefull to indanger their great estates, by ma∣king an open profession of their faith in Iesus Christ. An exam∣ple whereof we haue in Nicodemus, a Ruler of the Iewes; who* 1.1494 beleeuing in Christ, durst not publickly be knowne of it; and therefore secretly stealeth vnto him by night. And so it is said, that many of the chiefe Rulers beleeued in him, but because of the* 1.1495 Pharises, they durst not confesse him, lest▪ they should be cast out of the Synagogue.

But how cold and slothfull, the world immoderately loued,* 1.1496 doth make vs in the seruice of God, and in the performance of Christian duties, it may further appeare in the speciall instances of honours, riches and carnall pleasures. For those who are in honourable place, and much stand vpon, and esteeme their dig∣nitie and aduancement, are therby made exceedingly prophane and negligent, or cold and superficiall in religious exercises. For how many are there, who thinking it a great disparagement to

their honourable condition, if they should come into the com∣mon assemblies, and ioyne with the vulgar people in the seruice of God, doe vtterly neglect the publick ministerie of the word, prayer, and such religious exercises, which are to be performed in the congregation, contenting themselues with their home deuotions, and with the ministerie of their owne chaplaines; who for the most part dare not touch their sleeping consciences, for feare of awaking the sleeping lion, nor come neere the quick for feare of losing their fauour, and withall their owne pefer∣ment. Wherein they haue but a poore priuiledge, being like vn∣to the sicke patient, whose bodie abounding with grosse hu∣mors, hath no potion fit to purge them administred by his skil∣full Physitian, for feare of distasting his pallet, but is suffered to eate and drinke what best pleaseth him, though it hindreth his recouerie, and increaseth his diseases. Or like vnto those who are full of deepe wounds, and festred sores, whom the surgeon dare not touch for feare of putting them to paine, nor app••ie fit salues for the effecting of the cure, for feare of incurring their displeasures, but either letteth them alone to rot and perish for want of helpe, or applieth healing and gentle plaisters, which may skinne the sores, but leaue the core and corruption festring in the bottome. But such should remember, that when the Lord ordained congregations, and places of common assemblies, hee appointed not a temple for the common people, and a chamber or chapell for the nobilitie; but noble and base, yea King and subiect, were commanded to meet together, because by a mutu∣all consent, and holy example, they might incourage one ano∣ther, and performe the seruice of God with more alacritie. For howsoeuer there are diuers degrees amongst men in ciuill go∣uernement, yet in respect of God, and in the duties of his wor∣ship, they are all alike the seruants of God, brethren and sons of the same Father, fellow members of the same bodie, and of the same communiō of saints, of which, Christ Iesus is the head and King. From which common order, though Princes may in these daies be exempted, in regard that we are not strictly tied to the temple but may in all places offer vp pure hands vnto God; and because of their great families sufficient in themselues to make a sufficient congregation; and especially because the sinfulnes of the times is such, and mens minds so poisoned with treache∣rie,

and blood▪ thirstie crueltie, that Kings and Princes cannot with safetie to their persons and states, come into common as∣semblies; in which respects, necessitie and charitie may well dispence with cicumstances and ceremonies: yet I can see no reason, why Nobilitie should pleade this priuiledge of exemp∣tion, or for state seuer themselues from the publicke congrega∣tion, and assemblies of Gods Saints, especially, seeing it is vnto themselues so hurtfull and pernicious. Again, these worldly ho∣nours immoderately loued and esteemed, do puffe men vp with pride, the which hindreth them from profiting by the ministery of the word, though they should heare it; and that both as it mo••ueth them to skorne the simplicitie of the Gospell, and the foolishnesse of preaching, as the Apostle speaking in their lan∣guage* 1.1497 calleth it, and to contemne the ministerie of the word; though neuer so powerfull, if it be not sauced with worldly wisdome, humane eloquence, and pleasing conceits of wit, to refresh and stirre vp their cloied appetites▪ and also as it causeth them proudly to pull backe their necks from the yoke of subie∣ction, and holy obedience; refusing to be ruled by the scepter of Gods word, and putting back all admonitions and reproofes, as though it would not stand with their honors to humble them∣selues before God, or to stoope vnto his rebukes. An example whereof we haue in Diotrephes, who would not receiue the A∣postle Iohn, nor his doctrin, because being puffed vp with pride,* 1.1498 he loued his owne preheminence. In regard whereof it is truly said, that the smoke of honour and vaine glory, doth smother and choake the flame of pietie; both as it blindeth mens eies, so as they cannot find the way to the publicke assembles; and as it hindreth them from performing the duties of Gods seruice with fruit and profit. The like also may be said of riches, which* 1.1499 commonly hinder those who set their hearts vpon them, from performing either priuate or publick seruice vnto God, wholly taking men vp in businesses & imploiments, so as they ha••e no leisure to exercise themselues▪ in these religious duties: or as they distract and interrupt them, when they present themselues before God to heare his word, or to cal vpon his name; in which respect, our Sauiour compareth thē to thornes, which choak the feed of the word, & make i•• fruitles. And thus also pleasures im∣moderately loued, work the same effects, causing men to spend

that time in carnal delights, which is allotted to Gods worship and seruice; & euen on the Lords Sabbaths to forsake the com∣munion of Saints, and the publike exercises of religion, that* 1.1500 they may follow their recreations, sports and pastimes: or if they get leaue of these tyrannous masters to ioyne with the faithfull, after a formall manner to serue God, yet it is onely with their bodies; for as for their minds they run a whoring af∣ter their delights, either thinking of those which they lately enioyed; or else of some new pleasures which they purpose to enioy in the time to come. And therefore seeing these worldly vanities hinder vs from the performance of Gods seruice, if they bee immoderately loued and esteemed; let this serue as another effectuall reason to disswade vs from setting our hearts vpon them, seeing they disable vs for those maine and chiefe duties, for which we came into the world, and making vs vnfit to glorifie God in his faithfull seruice, which was the chiefe end of our creation, they cause vs to spend our liues in vaine, in the fruitlesse seruice of Satan and the world; and so making vs to neglect our seruice and dutie to our great Lord and master, they also depriue vs of that wages which of his free grace hee hath promised as the reward of our labours, euen our heauenly inheritance, and the eternall crowne of glorie and salua∣tion.

CHAP. XXXII.

That worldl-things immoderatly loued, are the causes of many euils in respect of our neighbours: as of iniustice, wrongs, pride, and insolencie.

ANd thus haue I shewed that these worldly* 1.1501 things, being ouerualued in our iudgements, and too much loued in our affections, are the causes of many sinnes committed directly a∣gainst God himselfe. Now we are come to speake of those euils and mischiefes which they cause, both to our neighbours, and our selues. And first for our neighbours, these worldly things are the chiefe causes and occasions of all iniustice, wrongs, and iniuries which are of∣fered

betweene man and man; and as it were the diuels wages which he giueth to worldly men to vndermine one anothers safetie, and to supplant their neighbours, that they may raise their state by their fellowes fall, and build their owne greatnes out of others ruines. These are the causes why Iudges and Ma∣gistrates peruert righteous iudgement, acquitting the guiltie, and condemning the innocent, calling good euill, & euil good; right wrong, and wrong right; namely, that they may hereby attaine their worldly ends, and aduance their prosperitie, and earthly estates. These are the hire of all corruption, oppression, and crueltie, which are exercised of superiours towards their in∣feriours, rulers towards their subiects, and landlords towards their tenants, that they may maintaine their greatnesse, and in∣crease their wealth, or carnall pleasures. In a word, there is al∣most no vniustice committed, if it do not proceed from malice, and desire of reuenge; which is not caused and occasioned by these worldly things immoderately loued: men not caring what they do, nor what meanes they vse, whether they be good or euill, right or wrong, so they may maintaine the prosperitie of their estate, and encrease their worldly happinesse. Neither is any man priuiledged in this kind from being thus wronged and oppressed by these vn••ust courses; for if the wages of these worldly vanities be offered for their hire, the true louers of them are readie to lay aside all respect of persons, and desperately to breake all bonds of nature, countrie, kindred, friendship and common humanitie, dealing vniustly with all men, when by their vniustice they may gaine this wages of iniquitie. Thus for the attaining of worldly honors, Magistrates are readie to per∣uert iustice, to gaine the fauour of superiour powers; and to op∣presse maligned innocencie, to get the applause of the common people. Neither is it their present greatnesse that can satisfie them, and make them to hold on in a iust course; for the higher an ambitious man is, the more eager he is of rising still till he come to the highest, and the more readie to vse all vnlawfull meanes, to raise him to the height of his proud hopes; and as an image or building the higher it is, the more subiect it is to fal∣ling, if it do not stand vpright; so the higher a man is aduanced in place and dignitie, the more prone he is to fall into any sin or euill, if his heart stand not vpright before God, when as by his

wicked meanes he may aduance or strengthen his estate and re∣putation:* 1.1502 and the more haughtie a mans heart is, and the more ambitious and desirous of glorie, the more easily is he moued to do vniustly, as the Heathen Orator well obserued. And the like vniustice is vsed by more priuate persons, whilest with immo∣derate desire they seeke for aduancement, being read••e to lie and dissemble, sweare and forsweare, backbite and slander, ac∣cuse and betray, all those who stand in their way, and doe but seem to hinder them in attaining vnto their desired prefermēts, measuring all friendship and emnitie, not according to nature, familiaritie or desert, but as they are helpes or hinderances in setting forward, or putting backe their proud desires. Thus al∣so voluptuous pleasures immoderately loued and desired, moue men to vse all iniustice to their neighbours, making them to de∣file the mariage bed, to racke their inferiours, and out of their want and miserie, to sucke the sweetnesse of pleasure and de∣light; to take away their necessaries, and to pinch their backes and bellies, that they may exceed in superfluous dainties, and proud brauerie; and with Ahab to spoile those poore Nabothes that dwell neere them, of their inheritances, to make them parkes of pleasure and gardens of delight. But aboue all, world∣ly riches when men set their hearts vpon them, are the most or∣dinarie and powerfull meanes and inducements, to aduance in∣iustice, and suppresse all law and right; for when men couet them with vnsatiable desire, they become the measure of all* 1.1503 their actions, accounting that iust which they find profitable, and nothing dishonest that bringeth in gaine. To which pur∣pose one saith, that whilest men are greedie in increasing wealth, in multiplying their treasures, and in getting the whole land into their possession, desiring to excell all others in riches* 1.1504 and abundance; they lay aside all iustice, and lose common hu∣manitie. For how can he be iust which studieth to take from another, that which he desireth to inioy himselfe? This is the cause of all publike iniustice committed by Magistrates in sup∣pressing rights and maintaining wrong, defending the guiltie and supplanting the innocent: for when loue of money hath once seazed vpon their hearts, they become like a paire of bal∣lance, not weighing the equity of the cause in an vpright iudge∣ment, but whether bribe is heauier, that they may in giuing

sentence incline to that side. So it is said of the sons of Samuel,* 1.1505 that they walked not in their fathers waies, but turned after lucr••, and tooke rewards, and peruerted iudgement. And thus corrupt Fe∣lix hoped to receiue a bride from the Apostle Paul, but failing* 1.1506 of his expectation, he left him still in prison, though he knew the Iewes malice, and his innocencie. This is the cause of the si∣monie of vnconscionable Ministers and Patrons, of the extor∣tion amongst officers, of the preuarication of Lawyers, of the oppression of Land-lords, of vsurie, fraud, lying and swearing, cosening and circumuenting, which are commonly vsed be∣tweene man and man. And were it not for this greedinesse of gaine, the Iudge would for the most part do iustice, and execute righteous iudgement; Officers would be content with com∣mon fees; Lawyers would neither betray their clients cause, nor tire them with delayes; Patrons would giue their liuings freely, and make choice of the worthiest persons, and such as best deserue to be preferred: then would vsurie be banished, fraud and deceit be abhorred, simplicitie and truth be entertai∣ned and embraced. In a word, then should we haue another golden age, wherein all men would loue iustice, mercie, boun∣tie,* 1.1507 vpright dealing, and all other commendable vertues and good parts; whereas now through the immoderate loue of money, they are vtterly neglected of the greatest number; and fraud, crueltie, oppression, and all manner of iniustice is com∣mitted, and commonly practised, when they will bring in any gaine. And thus the Prophet ioyneth these together: from the least of them (saith he) to the greatest of them, euery one is gi∣uen vnto couetousnesse, and from the Prophet euen to the Priest, they all deale falsely. The which vniustice and oppression they do not exercise against some few, or strangers and enemies on∣ly; but against all without exception, there being no bond so neere which couetousnesse will not breake and violate; no estate so pitifull and worthie of compassion, which they will not oppresse for their owne aduantage. To which purpose one* 1.1508 saith, that the couetousnesse of rich men is vnsatiable; they are alwaies raking and neuer full, they neither feare God, nor reue∣rence men; they spare not their owne father, nor acknowledge their mother, nor regard their brother, nor keepe their fidelity to their friend. They oppresse the widow, and spoile the father∣lesse,

they make free-men their bond-slaues; and for their pro∣fit giue false testimonie, &c. But what madnesse is this, to lose life, and desire death, to get gold, and lose heauen? But as they are vniust to all, so commonly most of all to the poore, both in taking away from them, that which is their owne, and alreadie in their keeping; and by withholding that which of right ap∣pertaineth to them. For as one saith, Is he only to be esteemed a* 1.1509 a robber, and common spoiler, who taketh by violence other mens goods? and not he also, who appropriateth to himselfe those things, which he hath receiued to this end, that he should dispence and distribute them for the good of others? is not the Almner to be accounted a theefe, who hauing receiued from his Soueraigne store of money for the reliefe of the poore, doth put it into his owne purse, and appropriate it to his owne priuat vse? shall he be accounted a spoiler, who taketh away the poores garment; and shall hee bee acquitted, who doth not clothe the naked, if he haue abilitie? thy spare bread is not thine owne, but belongeth to the hungrie; thou hast no true right to thy superfluous apparell, but they appertaine to the cold and naked; thy moulded shooes belong to those who go barefoot; and thy hid and cankring siluer, to those who want money to buy necessaries: and in a word, thou offerest iniuries, and doest iniustice, so often to the poore, as thou dost neglect him, when thou art able to helpe him. And this our Sauiour Christ shew∣eth in the sentence of condemnation, which shall be pronoun∣ced against the wicked at the day of iudgement, whereby they are adiudged to hell torments, not for spoiling the poore of that which they had, but because they did not supplie their ne∣cessi••ies,* 1.1510 by giuing vnto them that which they wanted. And the Apostle Iames telleth rich men, that they had cause to howle and crie, not only because they had spoiled the poore of their money, but because their owne corrupted riches, moatheaten garments, and cankered gold and siluer, would be a witnesse* 1.1511 against them, eate their flesh as fire, and bring vpon them many miseries, seeing they should not haue kept by them these super∣fluities, but haue ••aid them out for the reliefe of the poore.

And thus haue I shewed that these worldly things being immoderately loued, are the causes of all iniustice, which comprehendeth vnder it all maner of sinnes and offences,

which are committed by one man against another: For not only doth the excessiue loue of these earthly vanities make men to commit some kinds of legall iniustice, couered and coloured with some shew of right, or some slight and to∣lerable wrongs which greatly hurt not; but if men once set their hearts vpon them, they are the common causes of the most grosse and grieuous iniuries, raging crueltie, open vio∣lence, treason and bloodshed, whereby they consume and destroie one another. In which respect the world is compa∣red* 1.1512 to a sea, and worldly men to fish, which deuour one ano∣ther, the greater feeding vpon the lesse, and himselfe againe becomming the prey of another which is greater then hee. For that which a man doth to one, hee suffereth of another; wickednes rebounding vpon the author, and the oppressor being oppressed by that example which himself hath giuen. But this wil better appeare in the speciall instances: and first for honours; there is nothing more then they, being immo∣derately loued, which wil thrust men into all outragious and pernicious courses for the obtaining of them. For when the ambitious man wanteth true worth and lawful means to ad∣uance himself into y^e seat of honor, he is ready to make steps, whereby he may ascend, of any mischiefe or villanie; betray∣ing those that trust him, treading on their necks who helped him to rise, falsly accusing, supplanting, yea poysoning, & se∣cretly murthering those who stand in his way, and hinder his preferments. To which purpose one saith, that nothing doth* 1.1513 make men more madly & outragiously iniurious, then when by their proud ambitiō they are moued to desire immode∣rately vaine glory & earthly aduancement; and contrariwise nothing doth make them more honest, resolute, and like the adamant impenetrable by any vice, then when they do neg∣lect and despise it. Neither doth the ambitious man in this his outragious pursuit, suffer any thing to stay him; but run∣neth ouer friends and enemies, kindred and strangers, ac∣knowledging neither father nor mother, wife nor the child of his bowels, but treadeth al vnder foot without difference, if they stand in his way, and hinder his proud march. Thus

Ioab stabbed Ab••er and Amasa when he professed greatest friendship, y^t they might not be preferred to his place of cap∣tain general. Thus Kain killed Abel because he was preferred before him. Thus Abimelech murthered all his brethren that* 1.1514 he might reigne alone. This was the cause of Corahs conspi∣racie against Moses; of Absalons rebellion against his owne father; of Ath••liahs murthering all the kings seed; that ha∣uing* 1.1515 supplanted them, they might aduance themselues into the royall throne, and weld the scepter of the kingdome. So likewise these worldly riches are the causes and occasions of all maner of mischiefe and outragious iniurie to those that set their hearts vpon them; in regard whereof the Wise man* 1.1516 saith, that as the labours of the righteous tend to life, so the re∣uenues of the wicked to sinne. Seeing there is no outrage or wickednesse which they are not ready to commit for the in∣creasing of their wealth. Thus by their hoording, they bring* 1.1517 vpon the whole countrie a common dearth; and cause an v∣niuersall pouerty, for the filling of their priuate purse. Thus* 1.1518 for their priuate gaine they are ready to offer all grosse iniu∣ries,* 1.1519 and that without colour of reason, vpon meere will by tyrannie and violence; as wee may see in the example of Hophni and Phinehas the sonnes of Eli, who tooke by force what they listed from the people, when they came to offer sacrifice. As also to exercise grosse deceit and extreme cru∣elty towards inferiours, that they may increase their world∣ly wealth; as appeareth in the example of the Israelites, who* 1.1520 vsed vnequall and wicked ballances, and the bag of deceit∣full waights, and in all their cariages were full of crueltie. Finally, this immoderate loue of siluer maketh men ••reche∣rously to betray euen those vnto whom they are most behol∣ding, with Iudas setting them out to sale for a little money:* 1.1521 yea it is the cause of cruell murther and bloodshed, couetous misers being ready to bring men to the shambles, and like cruel butchers to cut them into gobbets, and sel them peece∣meale for a little gaine. So the Prophet Ezechiel complai∣neth that there were among the people such, as did take gifts* 1.1522 to shed blood. And the Prophet Micah saith, that they did

plucke off the peoples skins, and their flesh from their bones, and* 1.1523 that they did eate their flesh, breake their bones, chop thē in pieces as for the pot, and as flesh in the caldron. And hence it is that in the Scriptures couetousnes and bloodshed are ioyned to∣gether: I haue smitten mine hands vpon thy couetousnes which* 1.1524 thou hast vsed▪ and vpon the blood which hath been in the mid∣dest of thee. And in another place: Thy eyes and thine heart* 1.1525 are but onely for thy couetousnes, and for to shed innocent blood, and for oppression, and for destruction. The like also might bee said of carnall pleasures, which if they bee immoderately lo∣ued, cause men to commit any iniuries or outrage, and that euen to the taking away of the precious life of their neigh∣bours. For so the Apostle Iames saith: Yee haue liued in plea∣sure* 1.1526 on the earth and in wantonnesse: yee haue nourished your hearts as in a day of slaughter; ye haue condemned and killed the iust, and he hath not resisted you. An example whereof wee haue in Dauid, whose carnall pleasure in the end brought* 1.1527 him to the committing of cruell murther; as also in Ahab, who to get ground for a pleasant garden, procured the death* 1.1528 of innocent Naboth.

And these are some of those manifold wrongs and grie∣uous* 1.1529 iniuries, which men through the immoderate loue of these worldly vanities do vsually offer vnto their neighbors; which although many about them may escape, yet all haue iust cause to feare, seeing in offering a wrong to one, they threaten it against all; especially if their power be answe∣rable to their will, they being so mighty in themselues, or so backed with their potent friends, that no man dare make re∣sistance,* 1.1530 or once call their actions in••o question. But if they be wanting in this power and ability, so as they cannot doe what they would; yet are their wils neuer wanting to doe what wrongs they can; and when they are able to doe no more, they cease not to enuie and maligne those who exceed them in worldly prosperity, hauing in their possession those things which they desire, and inwardly they repine at them, because they haue that which themselues want, whom selfe-loue maketh them beleeue to be much more worthie.

And thus those who dote vpon worldly honours enuie and hate all those who are preferred before them, desiring no∣thing more, then that they may outgrow them in aduance∣ments, or if not so, yet that the other may fall and so become equal vnto them. So also they who set their harts vpon riches are filled with enuie and hatred, when they see others thriue faster, and to abound in greater plentie; and though they haue no other quarrell against their neighbour, yet this is cause enough of a deepe conceiued grudge, if they exceed them in wealth; which enuie and repining they cannot com∣monly take away by al the humanity they can shew towards them, neither is there any thing but their losses, want, and miserie that can giue them contentment, and worke a recon∣ciliation. To which purpose one saith, that the couetous* 1.1531 man hateth all men both poore and rich. The poore, fearing lest they will beg of him; the rich, because they haue that which hee would possesse. For he thinketh that all men en∣ioy those things which of right appertaine vnto him; and therefore as though he were hurt of euery man, hee is angrie with all. The like also might bee said of worldly pleasures, which are the common causes of this enuie and hatred, to those that set their hearts vpon them. They being ready to grudge and disdaine if any exceed them in daintie fare, and full tables, or in more stately shewes, maskes, and reuels, or in variety of delightfull sports and pastimes.

Lastly, this earthly prosperity, and abundance of worldly* 1.1532 blessings, being ouerualued and immoderately loued, doe puffe men vp with pride, and make them carrie themselues insolently and disdainefully towards their neighbours; vy∣ing with their superiors as though they were their equals, neglecting their equals, as though they were their inferiors, and proudly insulting ouer their inferiours as abiects, and base vnderlings. And as waterish humours abounding in the bodie doe cause a dropsie, which swelleth it much aboue the ordinarie measure, and filleth it so full, that it is neere vn∣to bursting: so these worldly and waterish vanities do make mens hearts and minds subiect to this dropsie of pride, wher∣by

they are so swelled and puffed vp, that they are much greater in their owne conceit, then they were before, and thinke all their gifts and good parts though neuer so meane and superficiall, of such worth and excellencie, that no man may be compared with them. So that a man shall di∣scerne a meruellous alteration in the same person, in respect of his different estate and condition; for whereas when hee was but of meane qualitie, or touched with some affliction, he was humble, affable, and ful of courtesie; when the crosse is remooued, and he aduanced, flourishing in prosperity, and euen wallowing in his abundance; presently his cariage and behauior is quite changed; and now he swelleth with pride, ouer looketh all that meete him, scarce vouchsafeth a side glance, or a complemental salutation vnto those, with whom formerly he was most familiar, and will scarce know his best benefactors, lest his proud heart should be disquieted, whi∣lest hee is forced to remember that hee was beholding; or those of his acquaintance, who were formerly much better then he, lest his pride should receiue any checke, whilest he is put in mind, that he was an vnderling. Which as he would haue all men to passe by, without taking notice of it; so would hee faine (if it were possible) forget it himselfe, and haue his memory in this as vn••aithfull and slippery, as his ho∣nestie and friendship, that so his pride might goe with full sailes, and without any occasion of blushing, carry it selfe in∣solently and disdainefully in al his courses. It is true, that all men are proud by nature, vntill grace do subdue it, and bring humility; but yet there are many, who make no shew of it in a meane estate, wanting meanes and opportunity, which might, as it were, set fire to the powder of their corruption. And as the Serpent may bee safely handled when hee is stiffe and benummed with cold, though all his poison be still in him; but beginneth to hisse when hee feeleth the least warmth, and is ready to sting those, when he is through∣ly heated, who for pitie tooke him vp and put him into their bosoms: so this poison of pride lurketh secretly and lieth hid in mens hearts, when it is pinched, and, as it were,

benummed with aduersitie; but no sooner hath it had the feeling of the warmth of prosperitie, but it beginneth to hisse in proud boasting, and to sting and empoison with ma∣ny insolencies, those who were the first meanes of their wel∣fare and aduancement. And howsoeuer in their low estate they might easily haue been ruled and led, and like ships without sailes and tackle, were readie to yeeld themselues ouer to the streame and tide of other mens desires, and ouer∣ruling perswasions; yet now hauing attained vnto prospe∣ritie and worldly abundance, as it were, vnto their full sailes; they are onely carried with the wind of their owne pride,* 1.1533 going against the tide of reason, and crossing the current of all other mens desires; no man now being more insolent, churlish and vntractable, then these who lately were so plia∣ble and curteous, after they are once corrupted with worldly felicitie. An example whereof we haue in Hagar, who ca∣ried her selfe as became a seruant, whilest she was in this base condition; but being made her masters concubine, and ha∣uing borne a child vnto him, shee presently begins to de∣spise her mistresse, who was the onely cause of her aduance∣ment. Neither doe they now mislike this pride, and desire to be freed from it, as being an infirmitie or blemish, which ill beseemes them, but as the Psalmist speaketh, their pride is* 1.1534 a chaine vnto them, and they voluntarily put it on as a chiefe ornament. And as these worldly things bring them to this height of pride and insolency when they abound with them; so when as they haue raised them to their heighest pitch, •• if they then faile, and are taken away, they presently fal downe againe, like a ruinous house, when the props that beare it vp are pulled from it, and become more abiectly base, and ser∣uilely pleasing then euer before, now scraping vp the old fragments of their before skorned acquaintance, soothing and flattering those, euen in their contradictorie speeches, ouer whom not long since they proudly insulted. So that these worldly vanities are the borrowed feathers and wings of pride, whereby men soare aloft in the high pitch of their owne conceits; which when they are pulled, or clipt by some

aduerse accident, they come tumbling downe againe, like a bird, which in his high flight is smitten with a shot.

And thus are mens hearts lifted vp in pride with worldly* 1.1535 honours and preferments, insulting ouer their inferiours, and insolently disdaining al those, whom they haue outstripped, and in this race of honour haue left behind them. To which purpose one saith, y^t as soone as the ambitious man is aduan∣ced to honor, he is puffed vp with pride, & letteth the raines loose to arrogancy & insolence. Neither doth he care to pro∣fit, but glorieth that he is preferred, presuming that hee is so much better then others, as he is higher. He skorneth his old friends, and will not take knowledge of his ancient acquain∣tance, (lest he might seeme to haue bin their equall.) He con∣sorteth himselfe with strangers, and contemnes those who were his familiars before his aduancement; he turneth aside his countenance, stretcheth out his neck, sheweth his haugh∣••ie hart, speaketh big, and meditateth of high matters; he is impatient of subiection, & aspireth to soueraigntie; to which when he hath attained, he is burthensome, arrogant, sterne, and insolent to those who are in subiection to him. An ex∣ample whereof we haue in Rehoboam, who before hee could* 1.1536 haue the crowne set vpon his head, insolently tyrannized o∣uer his people. And in Haman, who being highly aduanced in the kings fauor, was so puffed vp with pride, that he expe∣cted obeisance and dutie from all men, and could not indure that Mordecai alone should neglect him in this height of glorie. And hence it is, that the Lord feeling, like a skilfull Physition, the lofty beating pulses of great potentates, and finding them inclinable to fall into the frenzie of pride, ap∣pointeth Kings and Princes, for the tempring and abating of their proud spirits, to haue his law continually before them, that when the greatnesse of their place did lift them vp, they might be humbled by knowing, and continuall re∣membring, that burthen of dutie which did lie vpon them. When (saith he) the King shall sit vpon the throne of his King∣dome,* 1.1537 then shall he write him this Law repeated in a booke, by the Priests of the Leuites, and it shall be with him, and he shall reade

therein all the daies of his life, that he may learne to feare the Lord his God, and to keepe all the words of this Law, and these ordinances for to doe them; that his heart be not lifted vp aboue his brethren. So also there is nothing more then riches and abundance which puffeth men vp with pride, making them insolent and intollerable to all that are about them: and whereas before they were adorned, or after they are stripped of these rich furnitures, euery one might rule and ride them; yet when they ruffle it out in their rich brauerie, their hearts are so high and haughty, that none but Kings and great Mo∣narches can haue them at command; and being filled full with these golden spirits, they are readie to aduance them∣selues aboue their betters, thinking that their worth excee∣deth as much as their wealth; and to offer wrongs and inso∣lencies to all that are poorer, presuming that they can keepe them vnder with the waight of their gold, and hinder them from righting themselues, when they haue these pleasing o∣rators to pleade against them. So the Psalmist saith, that they* 1.1538 trust in their goods, and boast themselues in the multitude of their riches. And the Wise man shewing the humilitie of the* 1.1539 poore, and the haughty pride of the wealthier sort, saith, that the poore speaketh with prayers, but the rich answereth roughlie. Whereof it also is, that the Apostle seeing the neere affinitie* 1.1540 and acquaintance betweene pride and riches, the one being the mother and nurse of the other, would haue an especiall charge giuen to rich men, that they should not be high min∣ded, because, of al others, they are most prone to fal into this sinne. The like also might be said of worldly pleasures, which being inioyed with immoderate loue, and in excessiue measure, doe make men wanton, proud and insolent; like vn∣vnto pampred horses, which being fatted with prouender will stand on no ground, nor indure to be ruled with any ri∣der; whose pride and brauerie lasteth no longer then they are well fed: for so these voluptuous wantons being pampe∣red with carnall delights, grow proud of their pleasures, nei∣ther knowing themselues nor others: but when they are skanted of their full tables, and are depriued of that where∣in

they most delight, they presently strike saile, and the cresse of their pride is taken downe, hauing it birth and death, ri∣sing and ruine, with those carnall pleasures whereupon they haue set their hearts. And these, with many other, are the e∣uils and mischiefes, which these worldly things too much e∣steemed and immoderately loued, cause men to fall into in regard of their neighbours. The which should serue as effe∣ctuall reasons to weane our hearts from the loue of these va∣nities, and to moderate our affections towards them, seeing otherwise, they will become not onely dishonourable to God, but also hurtfull and pernicious vnto our neighbours, whom we ought to loue as our selues, and tender their good, as much as we doe our owne.

CHAP. XXXIII.

Of the ciuill euils which worldly things immoderately loued, bring to their owners.

HAuing shewed how sinfull the loue of the world;* 1.1541 and worldly things is in respect of God, and how many mischiefes it causeth towards our neigh∣bours; it now followeth, that I also shew, that as it is hurt∣full and pernicious vnto others, so most of all to themselues, who are possessed of it, as being the cause of innumerable e∣uils and mischiefes, and those both temporary and eternall. The temporarie euils which these worldly things immode∣rately loued, bring to those who dote vpon them, are either ciuill, and meerely humane; else such as are spirituall, respe∣cting the soule, and the inner man. The euils of the former sort are diuers: for first, the prosperitie of the world, and a∣bundance of earthly blessings, doe soften and effeminate the heart and mind, making men impatient in bearing the least crosse, and impotent in performing any thing, wherein is any difficultie and labour: for prosperitie and plentie cause wantonnesse, and wantonnesse way wardnesse, if they be but touched with the least cause of griefe: and hauing been long inured to tread onely in the soft path of worldly happinesse,

their feet are made so tender, that the least hardnesse of ad∣uerse accidents putteth them to paine, and the least paine ma∣keth them to crie out, being made intollerable not in it selfe, but through their impatiencie in suffering it. Thus these worldly honors weaken and soften the mind, making it im∣patient in bearing the least iniurie, or shew of wrong, yea though it be but the suspition of a small neglect. Or if by su∣perior powers, by whom they were aduanced, and by whose grace they stand, they bee but a little frowned vpon, they presently fearing a downefall, or doubting that they shal rise no higher, haue their hearts broken, or at least, fretted and consumed with griefe; whereas others, who either neuer had these honours, or neuer much esteemed them, hauing the comfort of a good conscience within thē, feare no frownes, and beare with patience vndeserued disgraces, and the losse of those honours, which they neuer highly valued. So also riches immoderately loued, soften the heart, and weaken the resolution of those that haue them, making them cowardlie in attempting any thing which is good, if the least shew of danger be in it, either to their person or estate; equally fea∣ring the losse of their liues, and the hazard of their wealth, lest either by the one, they should be taken from their idoll, or by the other, it should bee taken from them. The latter whereof is more grieuous vnto them then the former, be∣cause by the prolonging of their life, after the losse of their riches, their sorrow is continued, whereas the griefe which they sustaine, for being taken from their wealth, is taken a∣way by death, which maketh them senslesse in feeling their losse. By which feare and cowardize possessing their hearts, they are made altogether vnwilling to stand in any cause for Gods glory, the defence of iustice and truth, or for the com∣mon good of the Church or Common-wealth, if any supe∣riour powers doe oppose against them: yea, they are readie instruments, euen of those mischiefs, which their consciences do condemne and abhor, rather then they wil by incurring their displeasure, hazard themselues to be fleeced of any of their wealth. Againe, they are hereby made so impotent,

and impatient of bearing any losse, that many, who haue bin suddleny, & as it were, vnseasonably (before they could pre∣pare their minds, and gather their spirits) depriued of some smal share of their abundance, and pruned of their superflui∣ties, haue murthered themselues, and like the Vine, haue bled to death of these sleight wounds, hauing no patience so much as to thinke of outliuing their losse. For after that the loue of riches hath once softned their hearts, they are made weake, cowardly, and vnable to indure any thing; and shew themselues onely patient and strong in induring the base ser∣uitude of their riches, and in vndergoing al those seruile and painefull offices, wherein they will imploy them. To this purpose one saith, that Christian fortitude fleeth couetous∣nesse,* 1.1542 as being a blot or blemish vnto vertue, which doth ef∣feminate and weaken it; neither is there any thing so con∣trary vnto true fortitude and magnanimitie, as to bee ouer∣come with gaine. Finally, voluptuous pleasures being im∣moderately loued and affected, do as much, if not more then any thing, eneruate vertue, and weaken the heart and mind; making them, though they be naturally couragious, soft and effeminate, when men too much are addicted to them. For when leauing labour and manly exercises, they betake them to carnall delights, inuring themselues to daintie fare, and soft lodging, and spending their whole time in chambring and wantonnes, dancing and reuelling, sports and pastimes, these Circes cups bewitch and poison them, and causing them to lay aside all manlinesse, do at best change them into weak women, or which is worse, transforme them into filthy swine, abhorring all paines and labour, and taking all their delight to wallow themselues in the filthie puddle of carnall pleasures. And these cursed Dalilaes, lulling them asleepe in their laps with their sweete and enchanting songs, doe take away from them all their strength, and so enfeebling them, make them to bee easily ouercome of any vice or sinne, and readie to yeeld vnto any tentation of Satan or the world. So one saith, that in pleasures, the heart is made more soft and* 1.1543 flexible; but in affliction and time of mourning, it contra∣cteth

it selfe, and, as it were, gathereth all it forces together;* 1.1544 and so returning to it selfe, it affecteth moderation, and be∣ing freed from the burthen and tyrannie of passions, it is made stronger and more nobly lofty. And hence it is, that politicke conquerours, hauing with great danger and diffi∣cultie vanquished and ouercome some warlike nations, haue to keepe them still vnder, despoiled them of their armes, and in stead of warlike exercises, drawne them to banquet∣ting, gaming, and reuelling, that so their courage might bee abated, and their hearts softned and effeminated with these pleasures and delights. And therfore if we make any account of Christian fortitude & magnanimity, which chiefly defen∣deth vs against our enemies, if we would not haue our manly courage, changed into womanish weaknes, let vs not immo∣deratly loue worldly prosperity, nor vnmeasurably affect ei∣ther honors, riches, or carnal pleasures, which take away both our patience in suffering, & our strength in performing, & so make vs vnable for any Christian, yea man-like imploiment.

A second euill or mischiefe which worldly prosperity, and* 1.1545 abundance of earthly things bring vnto those who inioy thē with immoderate loue, is, that by their plenty they bring vp∣on them a necessity, & make them to stand in need of many things (wheras nature is content with a few) the want of the least whereof causeth vnto them sorrow and discontent: for by the vsuall accustoming of themselues to superfluities, they alter the course of their natures, and make them to become necessarie; and whereas those who neuer vsed them, neuer need them, nature in it selfe being as well content without them as with them; contrariwise those who haue inured thē∣selues vnto them, hauing turned custome into a second na∣ture, cannot want them without a maime. In which respect worldly men abounding with these earthly things, are in a farre worse condition then those who neuer had them; for as he who by continual vse of Physicke, hath brought his body to such a disposition, that he can enioy no health, vnlesse he continually be taking medicines, nor digest a meale without the helpe of hot waters, is in a far worse estate, though he had

the best Physitions to tend him, and a whole Apothecaries shop at his command, then a poore labouring man who nee∣deth neither cordial, pill nor potion, but without these helps, eateth his meat with a good appetite, and well digesting it, hath it turned into good nourishment, though he haue nei∣ther Physition to counsel, nor drug to purge him, because his nature & constitution is so strong, that he needeth them not: so is our estate far better when we haue few wants, then wan∣ting much to haue many supplies (euen as it is better to be in health without medicines, then to be weake & sickly aboun∣ding with thē) not only because they bring trouble by their continuall vse, but also being outward things, they are both prouided and kept with care and labor, & though they now abound, yet within a while they may be wanting vnto vs; wheras when we haue few wants, we also need few supplies, which commōly are hard at hand & easily compassed. There is no man but would thinke his estate much better, who be∣ing necessarily to go a iorney should need but smal prouision by reason of his strength and health; as bread & water, light clothing, and hard lodging; then another who though he be but weak, yet is forced to cary a whole burthē of necessaries, both for diet, Physicke and apparell: but we are all to trauell in our earthly pilgrimage towards our heauenly countrie; and therefore how much better is their condition, who need fewest necessaries, which are as easily prouided, as lightly ca∣ried; then theirs who hauing abundance of these earthly things, cannot go without them, nor yet carie them with them without toile and labour; seeing their store may faile, or by force be taken from them, and so leaue them to pine in want and miserie?

But this will the better appeare, if we consider the speciall* 1.1546 instances: for who seeth not that worldly honors do bring with them many necessities, and cause them who haue them to want innumerable things of which others haue no need? they cannot with their honor go alone in publike places, but must haue a retinue of seruants attending on them; they can∣not visit a friend without horses and coaches, & as one saith, they are so much caried with others legs, that they forget to

vse their owne, or at least whatsoeuer need they haue, are not* 1.1547 able to endure long trauell: they cannot remoue without carts for their cariages, and sumpter horses for their apparell: finally, they cānot sit downe to meat, but their state requireth furnished tables; whereas nature would be better satisfied with one dish. So likewise riches & abundance bring to their owners many wants; from which the poorer sort are priui∣ledged; for according to their store and prouision, accusto∣ming themselues to the vse of many things, whereas at first they were meere superfluities, they are now by custome be∣come necessaries: for example, they haue diuers suits for the seuerall seasons, & wearing that which fitteth the time of the yeere, they accustome their bodies to a iust proportion or temperature betweene heat and cold; so also they carefully obserue the weather, keeping themselues warme within doores when the cold North wind bloweth, and onely wal∣king abroad when the aire is pleasant, and of a fit temper for their bodies. Finally, they liue at ease, shunning labour and any painfull exercise which might cause wearines, and do all their businesses by the ministery of their seruants. To al which when they haue by long custome inured themselues, they cannot endure any alteration: if they be a little warmer then ordinary, they are impatient of heat, & complaine as if they were broiled; if the cold wind do but blow vpon them, they are readie to shake as if they were starued. If vpon some ex∣traordinary occasion they are forced to take any paines, they are presently sicke with wearinesse, and soone after lame and vnable to stir. Neither do they take vpon them these things for the more state, or counterfeit them for wantonnes, or are only subiect to these infirmities through the impatiencie of their minds: but their nicenes, supplied and nourished with their abundance, maketh this tendernes and weaknes so ha∣bituall to their bodies, that they can in truth endure no hard∣nes; nor want any thing vnto which they are accustomed without imminent danger. If vnseasonablie they leaue off a∣ny of their ordinarie apparell, or stand but a little in the cold ayre, they hazard their health by taking cold; if the weather be but a little too hot, they are ready to faint; if they take a

little extraordinary paines, it is grieuous vnto them, and the absence of their seruants whose ministery they vse, is as trou∣blesome vnto the••, as if they wanted their hands or feet: whereas the poor•• labouring man is not hurt either with the cold of winter, or heat of summer, but as it were dareth the nipping winds and scorching Sun with his vncouered head, bare face and open brest, being best at case, and euen singing or whistling to expresse his inward ioy, when he is busiest at his labours: which when they are ended, he cheerfully and with a good stomacke feedeth on his course fare, and after sleepeth quietly in his hard bed. And therefore seeing riches haue so many infirmities attending on them, & subiect those that haue them to so many wants, from all which the poore estate is priuiledged and exempted; there is no reason why we should dote so vpon them with immoderate loue, and flie the other with such feare and hatred; seeing in this re∣spect the meane condition hath iust preeminence: for though it be good to haue much, yet it is better to want nothing▪ see∣ing we come neerest to the estate of the blessed Saints & An∣gels, not in possessing worldly abundance, but in little nee∣ding such supplies. To which purpose one saith, that how∣soeuer a rich man may seeme great and happie, because he hath horses, costly prouision, seruants and attendance: and though he may seeme to haue great power, because he hath many at command, appointing to euery one their seuerall businesse; yet in truth these words of command, shew ra∣ther* 1.1548 infirmitie and insufficiencie, then abilitie and power; seeing that which they cannot do themselues, they are con∣strained to do by the ministerie of others: and their great store and prouision doth but argue the greatnesse of their want, and consequently of their miserie; we being then a∣lone truely blessed when hauing all our sufficiencie in God, wee stand in need of nothing. The like also may be said of voluptuous pleasures, which whosoeuer haue in abundance, and set their hearts on them with immoderate loue, they are so farre from being perfected by them, that they adde much to their imperfection. For though at first they were but meere superfluities, yet being by custome inured to them,

they become so necessarie, that they cannot want them without great griefe and discontent. Thus ordinarie drinkes seeme to their taste loathsome medicines, common fare, a tedious fast, want of sports and pastimes, a discomfortable imprisonment, and ordinarie societie, an irkesome solitari∣nesse; neither doe they seeme to themselues any longer to liue, then they enioy their vsuall delights, sitting downe at full tables furnished with all dainties, enioying the societie of their pleasant companions, and spending the day in ga∣ming and reuelling; in seeing shewes and playes, and in fol∣lowing their sports and carnall delights: wherein, as one* 1.1549 saith, they are of all others most miserable, because they are come to that passe, that those things which were superflu∣ous, are now become necessarie, whereby they become slaues to their delights, not freely enioying, but basely ser∣uing them; and that which is the worst of ils, they loue their slaueries; for them our vnhappinesse is compleate and per∣fect, when as filthie and dishonest things, do not only a lit∣tle* 1.1550 delight, but fully please vs, and there is no hope of amend∣ment when vices become manners. In which respect (as he saith elsewhere) it is the greatest pleasure, not to stand in need of these pleasures, and to be (like the Apostle) free men, who can vse them, and not be brought in subiection vnto them; enioying them with a carelesse contempt, and losing them without griefe: or vsing pleasures, as the An∣gels vse meate which they can eate for companie, and as easily obserue perpetuall abstinence; their feeding being an action of power, and not of necessitie. Finally, seeing the abundance of these earthly things bringeth want, and the greatest plentie is the cause of the greatest penurie and ne∣cessitie, like meates which do not satisfie, but increase the hunger; let vs learne to contemne them, or at least care∣lessely vse them: and let vs set our hearts on Gods spirituall graces and heauenly ioyes, by whose store we are enriched, and whose plentie brings sufficiencie. For they that drinke of these waters of life, shall neuer be more a thirst, but they shall* 1.1551 be in him a well of water, springing vp vnto euerlasting life, as our Sauiour Christ teacheth vs.

The third euill or mischiefe, which these worldly things* 1.1552 immoderatly loued, doe bring vpon vs, is that they depriue vs of our liberty, and inthrall vs in a miserable seruitude, and cruel bondage. For after they haue vanquished vs with that power and strength which our owne opinions haue ar∣med them with, they presently enchaine our hearts and affe∣ctions with the links and fetters of their loue, and so lead vs away into a miserable captiuity; not suffering vs any longer to serue the Lord, whose seruice alone is perfect liberty; nor yet to be ruled by holy reason, and aduised and counselled by a sound and vnpartiall iudgement; but putting out the eies of our vnderstanding, they make vs to grind in their mil, spen∣ding all our strength in their seruice, and taking vs wholly vp in their imploiments, either about the getting, keeping, or increasing them. And whereas the Lord offereth vnto vs, that if we will acknowledge him for our onely Lord and Ma∣ster, we shall haue a faire and easie seruice, and haue inward peace, and the quiet and comfort of a contented minde, and feed vpon the delicious and wholesome foode of his word and sacraments; hauing for the present the vailes of his spi∣rituall graces, and temporall necessaries, for our better en∣couragement in our easie labours, and his assured promise to giue vs when our seruice is performed, and our terme fini∣shed, the wages of eternall life and euerlasting glory; yet like the wretched Jsraelites we are so intangled with the loue of our bondage, that we are ready to preferre our painefull seruitude, before Christian liberty, these consuming and cruel labours, before that spirituall case and peacefull tran∣quillity, the seruice of the spirituall Pharaoh, before the ser∣uice of our good and gracious God, and the fleshpots, oni∣ons, and garlike of this worldly Egypt, without any further hope of future benefit, before the spirituall Manna of Gods sanctifying graces, and our euerlasting inheritance in the ho∣lie land. And that those who are wordly minded be in this state and condition, and hauing shaken off the seruice of God are become true vassals of the world, it may appeare by that liuery and cognisance wherby the Apostle hath discer••ed thē; namely their subiection & obedience vnto their master,

Know ye not, saith he, that to whomsoeuer ye giue your selues as* 1.1553 seruants to obey, his seruants ye are, to whom ye obay? And the Apostle Peter saith, that howsoeuer wicked worldlings pro∣mise vnto themselues liberty, yet they are the seruants of corrup∣tion;* 1.1554 for of whomsouer a man is ouercome, euen to the same hee is in bondage. Now if this badge of obedience bee an infallible signe of seruice and subiection, then most cer∣tainely they who immoderatly loue these earthly things, are not the seruants of God, but the bondslaues of the world. For what the Lord commandeth, they vtterly neglect, but what the world inioyneth, promising the wages of these vn∣profible vanities, that they most willingly obserue and per∣forme. As for example, the Lord requireth that they should not mind earthly things, that they should performe the du∣ties of his seruice, deale iustly & vprightly with their neigh∣bours, and be liberall and bountifull in the workes of mercy, releeuing the poore, and contributing of their goods to all re∣ligious and holy vses: and contrariwise the world cōmandeth that they should fixe their hearts and affections not on things aboue, but on things beneath, that they should for their worldly aduantage neglect Gods seruice and spend his Sab∣baths about their owne affaires, and for the obtaining of these earthly vanities, vse fraud and deceit, dissembling and double dealing, oppression and cruelty: and that hauing by these meanes gotten much into their possession, they should labour daily to ad to their store, and not to diminish any part thereof by performing the works of mercy, charity &, piety, vnlesse they be pressed from them by authority; and except it be now and then to giue out of their thousands a penny almes to still the cry of their conscience, or to incourage them to goe on with more quiet of mind in their fraude, vsury, op∣pression & other vnlawfull courses, which their owne hearts doe not iustifie, because by giuing these trifles, they thinke that they haue made God some part of amends, and that thereby they haue aswell bribed his iustice, that it will not condemne them, as they haue corrupted their owne consci∣ences, that they do no more accuse them. All which com∣mandements, of the world, they willingly obey, neglecting

and contemning the commandements of God; whereby they make it plaine that they haue vtterly cast off his seruice, and are become the deuoted vassals, and bondslaues of the world.

And here by the world we vnderstand both worldy men,* 1.1555 & wordly things, vnto the seruice of both which this immo∣derate loue makes men subiect; for they forgoe their liberty and become the seruants of all those, who may helpe them to the obtaining, preseruing, or increasing of these earthly things, which they so fondly loue, or haue power in their hands to take them away, being ready at their command to doe what they know may please them, and to eschue those things, by the doing whereof they may incurre their displea∣sure. And because these are many and their minds and de∣sires variable, yea often contrarie the one to the other; ther∣fore that they may please them al, they are faine to transform themselues into a thousand shapes, and in their words and a∣ctions, according to the diuersity of their occasions, to vse ten thousand contradictions, humouring euery one in their owne vaine, and like parasites studying to please all others rather then themselues; that so they may at least giue them content∣ment seuerally, vnto whom they meane to bee beholding, whom it is impossible to please all together: which though they can doe with some facility (hauing brought their minds to a seruile subiection, for the more easie obtaining of their desires) when they haue to deale with them single and alone; yet how are they moiled and troubled with cares and feares of losing the fauour of some or all? How are their inuentions set vpon the racke, when they labour to please many diuersly minded in the same company? and with what shame are they possessed (if they be not grown vtterly impudent) whē by cō∣ferring and comparing their words and actions, their con∣tradictions,* 1.1556 dissembling, and double dealing are discouered? So likewise they become the seruants and slaues of the things themselues which they seeme to haue at their command; for (as one saith) he who through his greedy concupiscence wanteth many things, is the seruant also of many, although he seemeth to haue them in his possession. And that both be∣cause

by reason of their loue towards them, they are ready to be at their command, that they may still enioy them; and by reason of that trust and confidence which they repose in them, whereby they depend vpon them for sufficiency and defence, as much or more then the basest seruant, vpon his powerful Master. Yea hereby they become slaues to their owne vile affections and neglecting both what Gods word, or their owne reason requireth, they suffer themselues to be wholly transported by their owne concupiscence, for the sa∣tisfying of their carnall desires: and as their passions and af∣fections are ruled by these earthly obiects, so are they wholy ruled by their passions; not affecting things because they are good, but esteeming them good, because they affect them.* 1.1557 The which gouernment of passion and carnall concupi∣scence, as it is most tyrannicall, so it argues the most base and obiect seruitude of wordly men, who are subiect vn∣to it; seeing they are in a farre worse condition then they who are oppressed with the most cruell tyranny. For that onely ruleth but the outwad actions, this also the inward thoughts; that but at sometimes, this continually; that with some hope of freedome, they hauing some desire to be deliuered when opportunity serueth; but this desperate and hopelesse, seeing not onely their bodies, but their wils also are embondaged, so as they haue not so much as a desire* 1.1558 to be set at liberty. Finally, as hereby they become slaues to their owne concupiscence, so it being carnall and corrupt, maketh them also the seruants of sinne; not daring to doe a∣ny thing which God commandeth, when it will hinder them from obtaining their earthly desires; and running headlong in any wicked course which promiseth to satisfie their carnall concupiscence; now what can be more misera∣ble then the seruice of sinne, which freeth vs from righteous∣nesse, as the Apostle teacheth vs, and maketh men also to be∣come the slaues of Satan; whilst for the obtaining of these worldly vanities, they are ready by sinning to doe satans wil, and to please him, by displeasing God?

But though these worldly things should subiect men to the slauery of nothing else; yet the seruice which they who

set their hearts vpon them, are constrained to do vnto them∣selues, were sufficient to make them miserable: for what can be more wrethed then to leaue the seruice of the almighty Creator, and to become slaues to these base and meane crea∣tures? To neglect our allegiance to the glorious King of hea∣uen and earth, that wee may serue our seruants, and yeelde subiection to them, ouer whom we are appointed to rule? E∣specially* 1.1559 if we further consider, that Gods seruice which wee forsake is easie and profitable: for as Christ hath taught vs, his yoake is easie, and his burthen light; which notwithstan∣ding whosoeuer take vpon them, shall find eternall rest to their soules. Whereas contrariwise the seruice which is per∣formed to these wordly vanities, is tedious, tyrannicall, and full of trouble, bringing in the end to those that serue them, hell and destruction, as their wages and reward. For so the authour of the booke of Wisedome bringeth in the wicked complaining, in their horrour of conscience, and torments of nell: Wee haue wearied our selues in the waies of wickednesse* 1.1560 and destruction, and wee haue gone through dangerous waies; but we haue not knowen the waie of the Lord. What hath pride pro∣fited vs? or what profit hath the pompe of riches brought vs? So that the more worldly men doe abound with these earthly* 1.1561 things, the more insulting masters & proude tyrants they haue to rule ouer them, & consequently the more greeuous is their seruitude. Neither is this tyranny mitigated by obeisance and submisse dutie; for so seruill is the nature of these tyrannicall Lords, that the more hartie and diligent seruice is done vnto them, the more they insult, and tyrannize ouer their seruants; heerein more sauage and barbarous then the wild beasts, which grow more milde to those who are seruiceable vnto thē, & are said to spare those who vse most submission. Vnto which we may adde that this seruice is not performed with the body alone, but also with the minde, whereby it com∣meth to passe, that wordlings are neuer at rest, neither day nor night; for that time which should be allotted for sleepe, is spent in meditating of those businesses which when they a∣rise, they are to performe to these cruell masters. And that which maketh vp the height of the wordlings miserie, there

is no hope of their freedome, because they loue their seruitude; and are so much delighted with the glorious brightnesse of their golden chaines, that they will not be set at liberty, because they will not part with their giues and fetters, they with their shining lustre so dazling their eyes, and euen stupifying all their senses, that they neither see nor feele their bondage and seruitude.

Thus honours immoderately loued, make men subiect* 1.1562 to a noble thraldome, and vnder the maske of glory and greatnesse, bring with them disguised bondage; for in ru∣ling they must serue; and before they can haue the glory of the world, they must abase themselues to be in subiecti∣on to many commaunders, wherein the state of an ambi∣tious man is farre more wretched then the estate of the poorest seruant; for whereas these haue discharged their duety, and are at rest, when they haue by their seruice plea∣sed one master; they contrariwise turmoile themselues by seruing many, becomming their vnderlings, ouer whom they seeme to rule. For looke of how many the ambiti∣ous man desireth to be praised and honoured, vnto so ma∣ny he standeth in awe and subiection He dare not do those things which best please himselfe, but those which hee knoweth most plausible to his admirers; and the more they are in number, the greater is his taske, for he serueth a beast which hath many heads, and euery head hath his diffe∣ring opinions. The which maketh the proud man to stoup in his greatest brauery, to distract his thoughts, and beat his braines, in studying how to please a disagreeing mul∣titude: hee is alwayes in feare of losing his fauourites, as though he should fall out of the clouds to receiue a mor∣tal blow vpon the earth, vnlesse they did support him with the wings of fame and hold him vp with the breath of their mouthes: hee is alwayes most vigilant, that hee* 1.1563 neither say nor do any thing which may displease; he coun∣terfeyteth humility, and faineth honesty; hee maketh shew of affable courtesie, and dissembleth benignity; to all hee meets he vncouers his head, and boweth his body, he ri∣seth vp and embraceth, applaudeth and flattereth; he day∣ly

visiteth his fauourites, and obserueth vnto them all out∣ward complements, hee is in iealousie, not onely of verbal censures, but of mentall dislikes, hee obserueth the verie lookes and countenance of all, and is as much afraide of a fained rumor, and false fiction, as of a iust accusati∣on, and deserued reproofe. And as hee liueth in this sla∣uery in respect of worldly men, whose praises hee hunteth after; so also is he seruant to his honours and preferments, whilest he spendeth his spirits, tireth his thoughts, and e∣uen consumeth all his strength, either about the getting, keeping or increasing them. Yea they are slaues also to their own lusts, & whilest they rule and command others, they* 1.1564 themselues are ruled and commaunded by their own am∣bitions; and yet not with a gentie gouernment, or easie subiection, but with more tyranny and cruelty then can be expected from a barbarous enemy: for after the Turkish fashion, this tyran ambition, hath their goods at continuall commaund, spoiling them of all their riches to make gol∣den steps, whereby they may ascend into the seate of ho∣nour; yea and when all their wealth is consumed, they are ready with the Egyptians to sell themselues into a misera∣ble seruitude that they may feede their famished soules with the smoake of vain-glory, which will neuer satisfie them; for it forceth them to trauell by sea and land, to weare out themselues with labours, to expose their bodies to wounds and scars, and their liues to innumerable mise∣ries, and most desperate dangers. In which regard one saith,* 1.1565 that the seruant of vaine-glory, is seruant to euery one; and in his seruice more seruile then the basest bondslaue; for no tyrannous master laieth such heauy burdens, and grieuous commaunds vpon his slaues, as it doth vpon his captiues, and the more obedient they are, the more this ambition increaseth it tyranny. Neither doth ••t tyrannize ouer their bodies and goods alone, but ouer their soules also; for it turmoileth them with many vnrulie passions, racking them betweene hope and feare, and euen burning their hearts with boiling anger, and furious desire of cruell reuenge: it disquieteth them with continuall cares, whilest they tire all

their thoughts in plotting the meanes of aspiring, or pre∣seruing their glory and greatnesse; and (which is worst of all) it defileth them with all manner of sinne, whilest* 1.1566 they are ready to put in practise any vilinany to ad∣uance themselues higher, as before I haue shewed. And consequently, whilest they aspire to bee aboue all other men, they become the seruants of sinne, and slaues of Satan; and willingly doe that, to which our Sauiour was temp∣ted, and resisted, that is, fall down and worship the diuell, when he promiseth vnto them the glorie of the world, & so first bring themselues into the most damnable seruitude, that afterwards they may be extolled and aduanced.

So also riches when they are too much esteemed, and* 1.1567 excessiuely loued, bring their owners into a miserable bondage, making them to serue the earthly mammon, & their owne couetous lusts; the which ruling in them sub∣iect them to the base seruice of all men, from whom they expect gaine and aduantage; yea of sinne and Sathan, being ready to commit any wickednesse, for the increasing of their wealth. But this is not the state of all men that haue riches, but of those who too much esteeme and loue them; not so much of the rich, as of the couetous, who dote vp∣on them; not of those who being wise, know how to vse* 1.1568 them, keeping them in seruitude, and hauing them at commaund, but of those fooles, who not knowing their right vse, suffer them to tyrannize and beare rule. For if we can possesse riches with carelesse contempt, and mode∣rate loue, if wee haue them at commaund, and when wee please can part with them liberally, and chearefully for the reliefe of the poore, and for all pious and charitable vses, if wee can possesse them and humility too, being neuer the more proude and insolent, because of our abundance, thē are wee not by them brought into this slauery, but conti∣nue freemen, and Gods faithfull seruants; neither doth our hauing, but our immoderate louing of riches, hinder vs from seruing God; for our Sauiour Christ saith not,* 1.1569 that it is impossible to haue riches and serue God, but to doe seruice vnto them both as our Lords and masters. As

therefore it is said of fire and water, that they are good ser∣uants, but bad masters; so may it be truely said of riches, which whilest they are kept in subiection, and vnder com∣maund, are profitable seruants, but become tyrannous* 1.1570 masters when they are suffered to rule and beare sway. So that whosoeuer possesseth riches, must eyther basely esteem them, in respect of soueraignety, or become base himselfe; either he must commaund and rule them as a Lord and ma∣ster; or they will rule him as a seruant or slaue. For so our Sauiour Christ saith plainely, that the couetous worldling serueth his riches; and euen reason and common experi∣ence teacheth vs, that they who ouervalue their wealth & set their hearts vpon it, howsoeuer they are owners, yet they are not masters of their riches, yea in truth that they are no better then drudges & seruants vnto them, carrying them∣selues towards them in all respects, in a most seruile and sla∣uish maner. For they haue not their riches at their com∣maund, nor haue power to doe with them that which their iudgement best approueth, as to bestowe them vpon thē∣selues for their owne comfort, & to distribute them for the reliefe of the poore; but they are commaunded by them, and enioyned still to scrape more, when already they haue too much. As seruants they minister vnto their mony, and doe seruice vnto their wealth, keeping and tending it, wat∣ching ouer it, and in all dangers with the hazard of their liues defending it. To which purpose one saith, Thou art a* 1.1571 iaylor, and not a master of thy riches, whosoeuer thou art that hidest them in the earth, thou art a seruant of them, and not a disposer and iudge: for he is a seruant of riches, who as a seruant waiteth vpon them; but he who hath shaken off this yoke of seruitude, doth dispose of & distribute them as becommeth a master. So likewise as a seruant, though he haue the care and paines in tending them, yet he hath not the power or courage to touch them, or to dispose of them to those vses which his iudgement best approueth, for feare of displeasing these tyrannous masters, the earthly mam∣mon, and his carnall concupiscence. For (as one obser∣ueth) let a man aske of the most wretchedst miser, what hee

thinketh of those, who haue not only the ioyfull fruitiō of their riches themselues, but also giue of them liberally to the releefe of the poore, and he will say that he doth wel and wisely in so disposing of them. Aske him further, why then he doth not doe that himselfe, which he approueth in ano∣ther, and he will say hee cannot. Of which his inability, though he can giue many reasons, yet the true cause is, be∣cause* 1.1572 his golden idoll, and his owne auarice will not suffer him. So that he is not a freeman, nor master of those things which he doth possesse, because they are not at his dispo∣sing; he is not Lord of his mony, but a seruant, and a iaylor rather then an owner. Yea hauing made gold his god, by lo∣uing, trusting, and hoping in it, hee abstaineth from tou∣ching it, and from imploying it to common vse, as though he feared to commit sacriledge against his Idoll; and can as easily be perswaded to breake his bones as his bags, and to teare off a peece of his flesh, or maime a member, as to com∣municate any part of his whole summes to charitable vses. Yea as though he had receiued some speciall charge from his Soueraigne, the neglect whereof should be punished with death▪ (euen when himselfe stands in need of necessa∣ries, wanting either clothes for his backe, or food for his belly) he dare not touch his full bagges; and as if they were not his owne, but the goods of strangers committed to his custody, he dare not diminish them, lest he should be con∣demned of theft. In which respect the couetous miser is truly* 1.1573 said to be possessed of riches rather then to possesse them, hauing them as a prisoner hath his keeper, which seemeth to waite and attend vpon him as his seruant; when as in truth he is his iaylor, who will not suffer him to goe any where, but whither hee pleaseth: Or as a man is said to haue an Ague, whereas it rather hath him: or as he is said to haue a chaine who is bound with it, which enthralleth & captiueth him, and whilest he hath it in his keeping, is also kept of it, so as he can neither moue nor stirre, but onely so farre as it giueth him liberty.

By all which it appeareth, that he who setteth his heart vp∣on* 1.1574 on his riches, is by them of an owner, made onely a keeper,

and of a master, a seruant. Neither is this any light subiecti∣on, or easie seruitude, but aboue all other slauery most gree∣uous and intollerable: for this earthly mammon, and that greedy diuell of vnsatiable auarice, like cruell tyrants weare and consume the strength of their deuoted vassals, with car∣king cares, restlesse feares, and toilesome labors; they make them to trauell ouer sea and land, to worke night and day, in the cold of winter, and in the heat of summer, to expose themselues to innumerable dangers, and to runne with ex∣treme hazard of their liues most desperate courses, and all to get or increase their riches. In all which indeuors, if they happen any whit to faile, and sustaine any losse, notwith∣standing all their labour, their cruell masters set all these losses on their scores, making them to pay for all that is mis∣carried, with the penance of bitter teares, and hearty griefe. And where as the hardest masters suffer their seruants to re∣fresh themselues with resting in the night, that they may be more fit for the next daies labour; these much more cruell then they, doe so continually haunt them with cares and feares, that though they goe to bed, they can take no rest: for as the Wise man saith, The abundance of the rich will not* 1.1575 suffer him to sleepe. And as they hinder them of their sleepe, so also they skant and miserably pinch both their backes* 1.1576 and bellies, and after their intollerable labours, keepe them from inioying the fruit of their labours, and suffer them not to eate till they be satisfied, nor to weare so many clothes as will keepe them warme. And howsoeuer they haue abun∣dance in their keeping, yet will they let them haue scarce any thing in vse; and possessing much, they haue nothing in fruition. Wherein they may fitly bee compared to such Wards, who hauing a little too great possessions, die in their wardship, and neuer come to the vse of their lands: or to the Patriarches sacks, which hauing in them both corne and mony, had no further vse of either, but to bee worne out in keeping them. In which respect, the miser and slaue of wealth is said, not to be rich, but, as it were rich, because in his abundance his Idoll and auarice keepe him poore. So the Wise man saith; that there is that maketh himselfe rich, and* 1.1577

hath nothing; and that maketh himselfe poore, hauing great riches: because, though he haue much in possession, yet he* 1.1578 hath nothing in vse: and therefore (as one obserueth) well might the couetous man who had bought the farme say, that he went to see it, seeing as the Wise man saith, they haue no further vse of their wealth but to looke vpon it. Now what difference is there betweene wanting it, and thus ha∣uing it, seeing they haue their riches no otherwise then the Phorcides had their eye, which (in a poeticall fiction, mora∣lized by these misers) are saide to haue kept it locked vp in a box, where as they in the meane time going abroad, were ready to fall into the pits and ditches for want of sight,* 1.1579 till at last by force it was taken from them. Finally, where as good masters spare their seruants in their old age, letting them take some rest after their painfull labours, and after faithfull seruice performed, make them free men, and set them at liberty: contrariwise, these cruell tyrants neuer fa∣uour their bondslaues, but the more faithfull seruice they haue done them, the more heauy burthens they impose vpon them: neither will they euer suffer them to come out of their apprentiship, and to rest from their drudgery; but euen when they are old and decrepit, and (as it were) haue one foote already in the graue, they still turmoile them with feares and carking cares, and make them to trudge on eue∣rie base arrand which promiseth gain, when they cannot go without a staffe. And that which is worst of all, they daily spend and tire them, not only in painfull but also in sinfull seruices, making thē most vnconscionably to lie, dissemble sweare, & forsweare, deceiue with fraud, and oppresse with crueltie, all with whom they deale; and that when they are ready to leaue the world, indangering thēselues in most de∣sperate maner to eternal destruction, & that for no further profit in respect of their owne vse, but that they may haue a name to haue left much to their heires and executors. And therefore seeing this worldly wealth immoderately loued, doth bring it owners into this cruell seruitude, let this serue to weane our hearts from this excessiue loue. For (as one saith) wee are most masters of our riches, when we

least couet them; and where as couetous men by greedy* 1.1580 hungring after them, doe shew themselues base beggers, and drudging seruants; the faithfull by contemning them, ap∣proue themselues to be th•••• masters and true owners; the one beggeth in keeping them, the other keepeth in con∣temning them. Neither let any man excuse his greedy aua∣rice in pinching his backe and belly for the loue of his gol∣den idoll, by pretending his charge of children; for God neuer taught any to rob himselfe, to enrich his children, nor to depriue himselfe of necessaries, that hee may leaue vnto them superfluities, wherewith they may play the prodigals in riotous spending them, as their predeces∣sors haue plaied the wretched misers, in greedy gathering them; for the Lord giueth his giftes to bee enioyed by those vpon whome hee bestoweth them; and would haue that alone laid vp for posterity, which may be honestly and christianly spared from naturall, ciuill, and religious vses, taking vpon himselfe the care of prouiding for po∣sterity, when their predecessors cannot by lawfull means lay vp for them sufficient plenty. Againe, let them remem∣ber, that God hath not giuen them children to bee causes or excuses of their couetousnesse, and therfore when they thus abuse them, as occasions to increase their auarice, they may iustly feare, that God in his displeasure will take them away, that so depriuing them of these figge-leaues of vaine excuses, their couetousnesse may lie open and naked, when as it still continueth as raging and violent as it was before. For that children are not the true cau∣ses of their greedy scraping, it may appeare, in that many who haue them, are liberall; and many who want them, most wretchedly miserable; some being neuer wearie of gathering, who haue but few or none, and some laying vp but little, who haue a great many; whereby it appea∣reth, that it is not care of their childrē which maketh them* 1.1581 thus greedy in scraping, but the insatiable disease of their mind which tormenteth them with hunger, if they bee not continually feeding it with new supplies.

Finally, voluptuous pleasures, when me•• set their hearts* 1.1582

vpon them, make them of free men to become vassals and* 1.1583 seruants, spending all their thoughts, strength, and time, ei∣ther in procuring, or inioying them, if at least they may be said to inioy that, which in m••st tyrannous manner doth inthrall and ouer-rule them: for they are content to lose their liberty to haue their delight. They set all aside, which may either concerne their credit or profit, that they may serue their lusts, and cannot so well be said to buy pleasures to please their carnall appetites, as wholly to sell themselues ouer vnto pleasures, not caring to bee their slaues, so they may inioy their company. And thus the glutton is a seruant to his own belly, & the drunkard to his filthy appetite, spen∣ding all their time in furnishing and feeding at full tables, and in procuring and drinking delicate wines, and most pleasing drinks. The which masters they serue with such ser∣uile obedience, that the Apostle doubteth not to call them belly-gods, seeing they not onely haue all their seruice both of body and mind, but also performed with all deuo∣tion. And thus also the whoremaster becommeth a slaue, not onely to his filthy lust, which maketh him to neglect all duty to God, his neighbour, and himselfe, and not caring for health, person, nor estate, to runne at the command of his concupiscence into all desperate dangers; but also be∣commeth a most slauish seruant to his harlot, being wholly at her command, running when she appointeth, comming when she calleth, going away when shee biddeth, giuing when she asketh, and fearing when she threatneth. Neither is this seruitude to worldly pleasures and our owne volup∣tuousnesse light, or the euils few which they cause vnto vs: for no enemie can be so tyrannous, or bring vpon any so many and greeuous mischiefes, as these carnall pleasures, when once they haue got men into their thraldome and subiection. For they doe not onely hold the body in most cruell bondage, making it to spend it selfe, consume it strength, and exposing it to innumerable sicknesses and dis∣eases, but also tyrannize ouer the soule, infatuating the vn∣derstanding, and so captiuing the will, heart, and affecti∣ons, that they ar•• in loue with their seruitude, and doe not

so much as desire to be set at liberty, but being made slug∣gish and slothfull with this spirituall lethargie, they forget the ioyes of heauen, and that true happinesse of reasona∣ble creatures, and take all their delight and content∣ment in wallowing themselues like filthy swine, in the stinking puddle of carnall pleasures. The which ma∣keth the estate of wordly epicures desperate and ••emedilesse because they are in loue with their diseases, and hate the me∣dicines whereby they might be cured. And as it is said of Vlysses retinue, that hauing drunke those impoisoned cuppes which Circes had prepared for them, and being by them transformed into beasts, they were so in loue with their bru∣tish condition, that they would not againe bee transformed into men: so these worldly Epicures, (in whom this is true∣ly moralized) being by this notorious witch of carnall plea∣sures infatuated in their vnderstandings, and turned into beasts, are so delighted with this brutish estate, that they cannot be perswaded to leaue their brutishnesse, and to liue as becommeth reasonable men, & much lesse as it beseemeth the calling of Christians. And as it is said of the Torpedo fish, that it is of such a poysonous & venemous nature, that if it but touch the line of him that angleth, the poyson is therby deriued to the rod, and from thence to the hand, whereby he is presently so stupified and benummed that he loseth his strength, and the vse of his l••mmes: so when these poisonous pleasures doe but get the lest acquaintance, and as it were but touch voluptuous minds, they are not onely made bru∣tish, but euen so benummed and sensles, that they haue no power to moue in any good action. The which remidilesse bondage of worldly Epicures, one expresseth after this ma∣ner: Doest thou (saith he) thinke those freemen, or cleare from diseases, whome pleasures haue barbarously bound and enthralled? why, though they haue not a chaine to tie them, yet their owne luxuriousnesse holdeth them fast in bonds with vnauoidable tenacity; and being fallen into* 1.1584 the snares of beastly pleasures, (as the bird catched by the subtlety of the fowler) the more they labour and striue to escape, the more they are entangled and ensnared. So that

if any man would retaine his pretious liberty, hee must carefully auoide the immoderate loue of carnall delights, and euen stop his eares against the bewitching tunes of* 1.1585 these pleasing Syrens, that hee bee not allured & caught in this vnrecouerable thraldom. And if with importunity a present of voluptuous pleasures be forced vpon vs; let vs with the wise Emperour not keepe them from our selues, & the vse of others, whom we desire to continue in a generous and free disposition: but carelesly cast them a∣way to bee enioyed by such Helots and slaues, as are of a base qualitie and seruile nature, as better beseeming them, then such as professe the glorious liberty of the sonnes of God. Especially, considering that as they take a∣way the freedome of men, so much more the liberty of Christians, making them to become the seruants of sinne, and slaues of sathan; and consequently vtterly vnable to do seruice vnto God: for they who are addicted to voluptuous pleasures, are ready to attain vnto the sinful fruition of thē, by neglecting all good duties which they owe vnto God,* 1.1586 and to fall into any sinne which will bring delight: and so by continuall custome, their pleasures doe so weaken and seaze vpon them, that those things which formerly they did of will, are now forced vpon them by vrgent necessitie, they being vtterly vnable to doe any otherwise. And therefore to conclude this point, if we would not lose the liberty both of men and Christians, and subiect our selues to a seruile estate, and most slauish condition, let vs not set our hearts vpon, nor immoderately loue these worldly vanities, but vsing them as though wee vsed them not, let vs stand fast in that liberty wherewith Christ hath set vs free, and place our affections vpon the sweete and comfortable graces of Gods holy spirit, and the eternall ioyes of his heauen∣ly kingdome, wherein wee shall bee honoured, enriched,* 1.1587 and delighted, without any impeachment to our freedome and liberty.

The fourth euill which abundance of these worldly things bringeth, is, that they expose those that haue them to the enuie and hatred of those who are about them: for su∣periours

spite at them because they come so neere them, and inferiours enuie them because they are preferred before thē, and equals hate them, because they are matched by them; whereas they ought (as selfeloue maketh them beleeue) to haue had great preheminence: which maligning spite, and fretting enuie continue so long, as they continue in their worldly happinesse; neither is there any meanes to be freed from them, but by losing their prosperitie and becomming miserable. Thus the higher a man is aduanced in honors and* 1.1588 preferments, the more commonly he is maligned, and the greater his glorie is, the greater also is his enuie. Yea and that which is worst of all, those often who are honoured with outward complement, as cap and knee only, haue in∣ward grudges borne them from the very heart, and though they haue but false glorie, yet they haue for it true enuie. The which is more bitter and spitefull, if their ambition where∣by they haue raised themselues vp, haue plainly appeared in their aspiring. For (as one saith) ambition when it breaketh* 1.1589 out into impudencie doth lose his efficacie, and when this wicked affection grossely appeareth, it taketh no effect. And therefore ambition being the mother of hypocrisie, doth loue secret corners, and as impatient of the light, it lurketh in darknesse: but when it lieth lowest it looketh highest; like one in the bottome of a well both dark and deepe, who is better inabled hereby to see the highest stars, with a quick and strong sight, then they who stand on the top of a steeple. For the ambitious man knoweth, that if hee haue many wit∣nesses who are able to giue testimonie of his pride, it is the next way to hinder him of his desired honours, seeing the more glorie is affected, the lesse it is apprehended and obtai∣ned, when the affection is discerned: for there is nothing more inglorious, then to aspire vnto glorie. An example whereof we haue in the Apostles Iames and Iohn: for howso∣euer* 1.1590 the rest were so ambitious, that there was a great strife amongst them who should be greatest, yet because the aspi∣ring ambition of these two brethren did more grosly break our in their suit made to our Sauiour, to sit on his right hand, and his left in his kingdome; they hereby exposed them∣selues

to the great disdaine of the rest of their fellowes. But howsoeuer this honour attained vnto by ambitious aspiring is most maligned and enuied; yet that glorie and prefer∣ment, which commeth either by inheritance or desert, wan∣teth not his share of enuie and hatred; men being heerein naturally like night bats and owles, who cannot without some impatiencie, and grudging, looke vpon the bright beames of their neighbours glorie, or aduancement. Thus Caine could not indure to haue Abel preferred before him,* 1.1591 though he were farre more worthie of preferment. And the Patriarkes pined themselues with enuie, because Ioseph was* 1.1592 deseruedly preferred in his fathers loue: & were filled with spite and disdaine, when as he did but dreame of his future honors; which afterwards (they not being able to contain it any longer) did burst out into cruel reuenge. Thus was meek Moses enuied and maligned, because God had aduanced* 1.1593 him in place of gouernment aboue the rest; and that not only by Corah, and his fellow conspiratours; but euen by his owne brother, and sister, Aaron, and Miriam, who were next vnto him. And thus though Saul, for his deserts affected, and greatly aduanced Dauid, yet when he dimmed his glo∣rie, and in the womens song was preferred before him; Saul hath slaine his thousand, and Dauid his ten thousand; hee was* 1.1594 filled with wrath and enuie towards him, and greedily thir∣sted after his blood. The like also may bee said of worldly riches, which when they abound, expose their owners to en∣uie and hatred: and the fatter that men grow in their estates, the leaner the enuious man waxeth when hee looketh on them. An example whereof we haue in Isaac, who no sooner was inriched with sheepe and heards of cattell, but presently the Philistims, among whom hee liued, enuied at him. And thus great Landlords are enuied by their poore tenants, whē they behold their large lordships: thus one neighbour en∣uieth to another his better market, richer soile, and more fruitfull crop; and thus among Merchants he is most spited at by his fellowes, who hath made the most prosperous vioa∣ges, and hath with vnexpected speede attained vnto abun∣dance of wealth. Finally, howsoeuer a man would think that

worldly pleasures were so base and contemptible, that they were beneath the reach of enuie which looketh vpward, and hath it sight alwaies fixed on high obiects; yet when these carnall delights, which are in their owne nature low, are aduanced and extolled by mens ouer partiall iudgements and opinions, they also presently become the marke of en∣uie; euery one being readie to spite at their neighbours, when they see them wallowing in these earthly pleasures; especially if themselues want necessaries, notwithstanding they tire both bodie and minde with painfull labour. Now the reason why the abundance of worldly benefits is thus accompanied with enuie and hatred, is, because being finite▪ there is but a certaine measure of them; so that the more some abound, the more of necessitie must others want: and into the more parts these earthly things are diuided, the smaller share must euery one haue, to whom they are thus distributed. And therefore men louing and setting their hearts vpon these vanities, do enuie and grudge that others should enioy that which they desire; because their hauing it, is the cause why they want it, or at least why their portion is the lesse, so as they cannot haue it in that quantitie which they could wish; seeing a finite and limited proportion or quantitie, must of necessitie become so much the lesse in the seueral parts, by how much the whole is more often diuided. And therfore seeing worldly prosperitie and the abundance of these earthly things, doe bring as much enuie when wee haue them, as miserie when wee want them; and will scarce counteruaile with their profit and benefit, the discontent which they bring with them through this malignitie and spite, especially when this malice and enuie, being armed with power, is readie continually to make anothers happi∣nesse a sufficient cause of quarrell, & to take sharpe reuenge, because they presumed to receiue the worlds proffered fa∣uours; let vs not too much affect these maligned vanities, but wholly set our hearts vpon those heauenly honours, ioyes, and treasures, which being infinite, are not diminish∣ed when they are communicated to many; but are rather in∣finitely multiplied and increased by this communion, euerie

one hauing them wholly to himselfe, and by vertue of their perfect loue inioying them wholly in euery one of their fel∣low saints and brethren. So that ones fruition of these glo∣rious ioyes, is so farre from procuring anothers want, and en∣uie vnto themselues; that the more they are in number, the more their ioyes are multiplied; for the more they loue, the more their ioyes are increased, and the more they are increa∣sed by this communion, the more they loue.

The fifth euill accompanying these earthly things, is, that* 1.1595 as they procure secret enuie, so also they are the common causes of open emnitie, discord and contention; and that not only betweene strangers, but euen the dearest friends, and neerest kinred; brother falling out with brother, and the fa∣ther with the childe, when this bone of worldly vanities, as the matter of contention, is cast amongst them. So the Apo∣stle Iames saith, that warres, contentions, and bitter enuying* 1.1596 one another, proceed from these carnall lusts, which fight in the members of greedie worldlings, whereby one coueteth that which another enioyeth, and are filled with enuie and indignation, when they faile of their desire. For when men haue set their hearts on these earthly trifles, and haue made them their idols, louing them more dearely then Ionathan Dauid, yea then the saluation of their owne soules; then all inferiour loues must needs giue place, and when they crosse the other are turned into spite and hatred. And from hence it commeth that worldlings are readie to lose their friends, for the getting of these worldly vanities, to neglect all du∣ties which they owe to kinred and acquaintance, when they hinder their hopes, and will not stand with their carnall de∣sires; to circumuent them by fraud and deceit, and to offer wrongs and iniuries, iniustice, and all kinde of oppression, that they may by diminishing their estate increase their owne, and seaze into their hands as a prey those things which they thus dearely loue. Which when the other, who affect them as much as they, doe once discerne and perceiue, they become mortall foes, burning in hatred and desire of reuenge, and defending their owne with all their power, as much now for hatred of them who would rob them of their

iewels, as for the loue which they beare to these things themselues. As then this loue of earthly things, doth take a∣way that communitie, which should be among friends; whilest euery one desireth to haue a proprietie in the things which he affecteth, both in respect of their possession, and al∣so of their fruition and vse; so doe they with eagernes, pro∣portionable to this loue, defend this proprietie; and because their right is sometime ambiguous, and doubtfull in it selfe, and sometime in their opinion only (selfeloue casting a vaile before their eyes); they fall into emnitie and contention, both challenging a right and propriety vnto the things they* 1.1597 loue. Which contentions and vnfriendly brawles can no o∣therwise be auoided, then either by not hauing, or immode∣ratly louing the matter or occasion of their discord. Thus honours are the causes of emnity amongst men, whilest they striue who shall haue them, or detract from one anothers praise, or do not giue expected commendations; or are ready to supplant their best respected friends when they stand in their way, and hinder their rising; not sticking to vse al fraud and deceit, lying and dissembling, nor to commit any out∣rage, wronging and oppressing, killing and destroying, those who being ouerthrowne, may inrich them with their glo∣rious spoyles; or doe by their standing against them keepe them back from enioying their ambitious desires. Wherein they make no difference of friendship or kinred; for if once they be possessed and haunted with this proud furie, they are readie to make warre against their owne brethren, to ouer∣throw their familie, and professe open emnitie against their owne fathers, if they doe but stop them in their eager pursuit* 1.1598 of honour and preferment. So also what so great cause is there of emnitie and contention, as worldly riches? which being immoderatly loued, do cause men to offer any wrong or iniurie vnto their neighbours, which may further them to the fruition of that which they so much affect. For whilest all desire to haue them in abundance, and in respect of their limitted quantitie they must of necessitie be but in the pos∣session of a few, hence it is that they continually striue and contend, who shall haue the preheminence of seazing vpon,

and possessing this golden bootie. And because selfeloue so* 1.1599 blindeth men that euery one thinketh himselfe worthiest, and iudgeth his least shew of title, the best right; they are readie to incroach vpon their neighbours, and to intitle themselues vnto their possessions; if they be strong enough seazing vpon them by force and violence; or if they want this tyrannous and ouerbearing power, they will endeuour secretly to circumuent them by fraud and deceit; or openly vnder colour of law to prey vpon their estates. Neither is there any thing more common then this, among couetous worldlings; vnto whom riches is the fuell of their conten∣tions, which being set a fire with their burning concupis∣cence, flame out into wrath and emnitie. So that (as one saith) if they had not iust men among them, which whilest they striue to make peace & part these contending theeues, doe become a bootie vnto them both, they would deuoure one another with their eager contentions; like famished* 1.1600 wilde beasts, which with mortall furie would, when hunger pincheth them, fight with those of their owne kinde, that after the conquest they might prey vpon them, if there were not some harmelesse lambes neere vnto them, which part this strife, by becomming a more easie prey vnto them both. And as this is to be daily obserued amongst ordinary neigh∣bours, so no where more commonly then amongst most in∣timate friends, and neerest kinred, where by reason of their intercourse of dealing, or occasion of diuiding their conioi∣ned right, euery one being to haue that portion which their predecessours left them, there are vsually the most hot con∣tentions, and most implacable emnitie. Yea this strife and discord is not only caused whilest men labour to robbe one another of their right, but euen when they prouide for them in abundance, and only for a time keepe them back from the enioying these rich possessions, which they so eagerly couet. In which respect it may be truly said, that he who gathereth much, maketh his heire his enemie; it being a sufficient quar∣rell and cause of emnitie, that hee liueth ouer long, so as hee cannot vulture-like prey vpon him; and the greater his gaine shall be after his predecessours death, the greater is his

griefe because hee is not dead already; and the greater his ioy when he is departed. Neither is this onely to bee obser∣ued amongst worldlings, but euen among Gods faithfull seruants, who as they are the more corrupted with the loue of riches, so are they more apt vpon their occasion, to raise sutes and contentions one against another; as we may see in the example of the Corinthians, who for this corruption are* 1.1601 reproued by the Apostle. The like may be said of voluptu∣ous pleasures, which being immoderately loued are the common causes of emnitie and dissension, when as one man encrocheth vpon anothers delights, and vseth any meanes to restraine him from these pleasures, which hee so fondly affecteth, that he is ready in a mortall quarrell to ha∣zard his life, rather then to bee depriued of that which his soule so entirely loueth. And therefore seeing these worldly things, which in themselues are scarce worth the desiring, are the common causes of so much iarring discord, and im∣placable emnitie, let vs not set our hearts vpon them, but vpon Gods spirituall graces, which the more they abound a∣mong men, the more also is their loue and peace increased; and on the heauenly ioyes of Gods kingdome, wherewith all being fully satisfied, there can bee no cause of emnitie a∣bout them: yea because euery one shall haue so much, that he can hold no more; and yet through the perfection of our loue shall enioy the happinesse of all others; therefore the more they haue, the more wee shall loue them, being (as it were) the rich treasuries of our ioyes, and the meanes where∣by they are infinitely multiplied by communication; wheras they vnto which we haue a propriety, are so great in respect of vs who are full of them, that they doe not admit of any increase.

Lastly, the more men abound with these worldly bene∣fits,* 1.1602 the more subiect they are to innumerable dangers, be∣cause euery one is ready to doe them a mischiefe, not onely out of their enuie and emnitie, which they beare towards them in respect of their great prosperity; but for the loue that they haue to their estates, which maketh them most ready vpon all occasions to destroy the owner, either that

the obiect of their enuie being remoued, they may bee freed from this pining disease, and grow into better liking; or that being destroyed, they may prey vpon them, and take in∣to their hands the things which they possessed, as Ahab did Nab••ths vineyard. To which purpose the Wise man saith,* 1.1603 that the prosperity of fooles destroyeth them; not only as it en∣courageth them in the waies of sinne, which bring eternall destruction to their soules, but also as it exposes their persons and estates to a temporall destruction here in this life. For who in the time of peace are so much endangered to the tre∣cherie and falshood of sycophants and slanderers, as they whose prosperity maketh them a fit prey to bee seazed on? for whereas they neuer regard those who are of meane qua∣lity, as being the obiect rather of pitie, then of enuy, and can with their spoile bring no profit; they bend all their forces against those who are in a prosperous estate, making them guiltie, because they are rich, and thinking it a sufficient quarrell against their peace and safety, because they haue somthing in their possession which they desire to seaze vp∣on, they being ready to seeke their destruction not so much for hatred to their persons, as for loue to their riches, plea∣sures or preferments, that they may out of their ruine raise their owne estate. Like vnto hunters which pursue the sillie beasts, hauing no other quarrell vnto them, but because they presume euery day to weare such rich furs, as are fit for kings on their greatest festiuals: or vnto fishermen, which make a prey of the poore shelfish, for the precious pearle which they keepe in their weake holds, as better beseeming princes sit∣ting on their royall throne, then the worthles muskle which tumbleth in the mud. So likewise in common calamities who are more exposed to dangers, then they who are most noted, and most enuied? and who are more in the eye and enuie of all, which are readie to destroy, then they who haue high places, and great wealth? It is not the poore cottager,* 1.1604 but the rich alderman that inticeth the forraging souldier to the spoile: it is not the sillie pioner, or common souldier that is the marke of the cunning musketiere, but the gallant captaine, and great commander: and in bloodie battels the

death of a good leader is more desired by his enemies, then of his whole companie: and the life of the king or generall of the field is more sought for, then of halfe the armie. And as the skilfull archer doth not make choice of the least and dimmest marke (or though hee should, were not like to hit it) but of that which is fairest and brightest, because it see∣meth to inuite the eye, and to giue vnto him some hope of hitting: and as the cunning markeman letteth passe the ras∣call deere, and leuelleth his killing arrow at the fattest in the heard; so the more flourishing a mans estate is, and the more goodly shew he maketh in the eies of men, the fairer marke he is for mischiefe to shoot at, and the likelier he is to be hit, and deadly wounded with the piercing arrowes of armed enuie and powerfull malice; seeing like the glowworme he is readie in the night of danger to discouer himselfe with his owne remarkeable brightnesse, so as hee cannot flie the pur∣suer, but lighteth as it were a candle for the destroyer to find him. So that a mans life and state is neuer in more danger of being eclipsed, then when they are in the full of prosperitie; nor he euer more in perill to be catched and insnared in the nets of mischiefe, then when hee is securely preying vpon these alluring baites. For he hath many corriuals in his loue, who would willingly by his death make a passage for their* 1.1605 hopes; and he cannot want danger who enioyeth alone, that which is desired of many; seeing the loue of his estate pro∣cureth hatred to himselfe. To which purpose one saith, that all those temporoll benefits with which the world seemeth to pleasure his fauourites, are rather dangerous snares to catch vs, then ornaments to adorne vs; in which who so re∣steth and reposeth any confidence, hath more pride, then cause of security. And as these worldly things doe expose vs to the assault, and lay vs open to the wounds of enemies; so when they doe strike and pierce vs with their enuenomed arrowes, these wounds which they make are more deepe and desperate. For whereas a man loseth a small estate with small griefe, because there is but little losse, and that easily repaired and recouered; these great estates being ruined bring also great sorrow; because there is much losse, and no

hope of rising and reuiuing left, seeing they haue had so deep a downefall, from so loftie and high a standing. And as they hazard vs to be spoiled of our liues and liberties by open e∣nemies; so they much more endanger vs to more secret and pernicious foes, pleasing parasites, and smoothing flatte∣rers; whose speeches deliuered by falshood, and receiued with selfe-loue, tend to the robbing vs of all vertue, and spi∣rituall grace, and to the vtter destruction both of our soules and bodies; for it is this honie of worldly prosperity which inticeth these hungrie flies to come vnto vs; which whilest they sucke, they defile vs with their flatteries, and emptie vs of all good, that they may fill their owne bellies

Whereby it appeareth, that these worldly things which* 1.1606 men so fondly affect, doe not free them from dangers, but rather expose them to innumerable perils both open and vi∣olent, and such also as are trecherous and secret; which wee shall yet more plainely discerne if wee consider some parti∣culars. For who seeth not that those who are aduanced to the highest pitch of honours, are daily indangered to the greatest downefals? and whereas they who stand on the* 1.1607 plaine ground, are not likely to fall; or if they doe, sustaine no hurt; they who are caried to the top of the high pinacle of preferment, cannot faile their footing, but they are in∣dangered by a grieuous fall to bee mortally bruised. Vnto which they are daily subiect, both through hatred which men beare to their persons, and for their loue to their places and preferments; for ouertopping all their inferiours with sterne pride, and by their commanding and ouerruling po∣wer forcing in them awefull respect; by being thus seruilely feared, they also find cause of fearing, hauing endangered themselues to all whom they haue wronged by pride, tyran∣nie, and iniustice, who watch but for a day, and fit opportu∣nitie* 1.1608 of practising cruel reuenge. Or if they haue no quarrel to their persons, yet the loue which they beare to their ho∣nourable preferments, maketh them willing and ready to supplant and ouerthrow them, when as they conceiue but the least hope of rising by their fall. In respect whereof they who are aduanced to these high places are fitly compared to

those, who with great labour and difficulty climbe vp to the top of some high promontory, and steepe rocke; where they are not onely in danger of falling, by their owne slips, but also are exposed to stormes and tempests, and endangered to be strucken and blasted with thunder and lightning. For daily are they in perill of perishing by secret conspiracies, or open violence, like vnto loftie turrets in the time of a siege, which are either battered by force, as being the fairest mark for the canon to play vpon, or vndermined with subtiltie. For in the time of trouble and common calamity, these great potentates haue the same priuiledge that high trees haue in the furious storme, which are through their height shrowd∣ly shaken, if not quite ouerturned and rooted vp, when the low shrubs are out of danger; or that which great fish haue aboue the little frie, whē they are taken in the same net, who are reserued for the dresser, being fit to feed vpon. & to bene∣fit the taker; whereas the small ones are cast againe into the water, because they are vnprofitable and of little worth. An* 1.1609 example whereof wee haue in Zedcchiah, who being ouer∣come, had his sonnes slaine before his face, and afterwards his eyes put out, and caried into captiuitie, when the poorer sort of people were set at libertie, and left behind to dresse the vines, and til the land. And in the time of peace and secu∣ritie, when trecherie is plotting, and rebellion intended, they haue the royall prerogatiue of drinking first, if not a∣lone, of poysoned cups. Neither are these deadly potions drunke out of earthen pots, or wooden dishes; but out of siluer plate, or cups of gold.

The like also may be said of riches and abundance, which* 1.1610 are so far from securing their owners from dangers; that they more then any thing else expose them to them. For they are the hoped hire, and inticing baits, which encourage and al∣lure theeues, slanderers, and powerfull oppressors in the time of peace to spie all aduantages, and to bend all their policie, might and malice against those who abound with them; that bringing them to destruction, they may make their goods a prey, not sticking at all to kill their bodie, that they may seaze vpon their golden fleece. And as the wolfe

and butcher doe make choice of the fattest of the flocke; so both the deceiuer and the destroyer chuse them who haue the fattest states, letting them passe by vntouched, who be∣ing an vnprofitable prey, wil not helpe to enrich the spoilers; and therefore the Prophet pronounceth a woe against them* 1.1611 who load themselues with thick a clay, because they shall rise vp suddenly that shall deuoure them; and a wake who shall stirre and vex them; and they shall be their prey. In which respect the* 1.1612 poore estate hath aboue the rich the priuiledge of securitie; for whereas they may sleepe soundly, and without feare of perill, in a slender built cottage, hauing no other guard then their owne pouertie, and a doore latch, which they also vse, rather to keepe out beasts and ill weather, then theeues and robbers: they who abound with riches are neuer with∣out danger, or at least feare of spoiling, though they ••e vn∣der the safe custodie of stone wals, double doores, strong lockes, bolts, and barres, which can neither be picked or put backe with cunning, nor yet broken with force and vio∣lence. And whereas the poore man being on the high way alone euen in the darkest night, will sing merrily before the thiefe, because his pouerty hath procured his pasport, and* 1.1613 hath made the robber either his friend to pitie him, or a care∣lesse enemy, who therefore alone maligneth him, because he cannot haue a quarrell to his purse; the rich can scarce trauell at noone day securely without companie; and ha∣uing this helpe to backe him, oftentimes hee groweth iea∣lous and fearefull of his guard. And as they thus draw dan∣gers vpon them, so when they come, they make them lesse able to escape them: for whereas poore men are alwaies in readinesse and fitly prepared for flight; hauing nothing else but themselues to carrie, and may goe which way they will vnknowne and vnregarded, neuer troubling their heads in thinking what to carrie, or how to conuey it, but onely how they may escape; the richer sort cannoe stirre but they haue many eyes to obserue them; and louing their wealth as well as their liues, they cannot find in their hearts to leaue it all behind them, though they doe not know how with any safety to dispose of it, seeing carying it with them it is both a

clog to hinder their flight, and a strong motiue to cause their enemies to pursue them with greater eagernesse. And as the ship heauily laden with rich wares doth allure the pyrate to haue it in chase, and is hindered also with her heauie bur∣then from making away from her cruell pursuer, so that it is impossible to escape; whereas another which hath no other waight but her owne ballaist, saileth by swiftly and securely, hauing nothing in her to intice a robber; not giuing him a∣ny hope of fetching her in with his best speed: so hee who hath little fleeth in time of danger cheerefully and securely, hauing neither these golden clogs to burthen his body; nor care and griefe to oppresse his mind; so as hee neither gro∣ueth vnder his beloued load, nor greeueth for that which he hath left behind him: whereas he who hath worldly abun∣dance is troubled with al these impediments; being turmoi∣led with his cariages, and sorrowing for that which he could not carrie, and equally caring for that which hee hath lost, and for that which he still hath; which though it be so much that it bringeth toile to his body, and trouble to his mind,* 1.1614 yet nothing grieueth him so much, as that he hath not more cause of toile and trouble. In respect of which difficulties that riches bring in escaping dangers, one compareth rich men to cities without wals, which haue abundance of wealth to allure the enemie to y^e spoile, but no strength to make re∣sistance; or like vnto those who being pursued for their liues, doe flee away with long ropes tied to their legs, or with side garments, which euery step they are ready to tread vpon, and catch a fall; whereby their speed is hindred, and they be∣trayed into their enemies hands. Whereas they who are but in a poore estate, like vnto those who are naked or lightly clad, easily slip out of the enemies hand, when hee hath no∣thing to hold by, and being escaped, can hast away with nimble speed.

Finally, voluptuous pleasures expose men to innumera∣ble* 1.1615 dangers, whilest they arme all against them who are cor∣riuals with them in their delights; and also make them lesse able to resist and stand in their owne defence, seeing they both weaken the body, and effeminate the mind, as before I

haue shewed. And therefore seeing these worldly things are so full of dangers, and hazard their owners to so many mis∣chiefes, let vs labour to auoid these euils: and if we cannot be perswaded to follow his counsell who aduiseth vs to keep* 1.1616 nothing in our possession which the betraier and spoiler may take away to his great gaine; and to haue as little as may be about vs to allure the thiefe; because, few or none thirst af∣ter mans blood only for it selfe, and almost all more reckon vpon the profit, then thinke on their quarrell: yet at least let vs possesse them with moderate loue, and following the A∣postles admonition, let vs haue them, as though we had them* 1.1617 not, keeping them with cold affections; and parting with them when they will needs be gone with cheerefull minds; and let vs labour aboue all things to furnish our selues with Gods spiritual and sauing graces▪ knowledge, faith, affiance, patience, a good conscience, and the rest, which will be ar∣mour of proofe against all perils, and soueraigne medicines and salues to cure those wounds and hurts, which by any ad∣uerse accident shall happen to pierce vs: and let vs set our hearts and affections on our heauenly ioyes and euerlasting treasures, daily labouring in the vse of all good meanes, to be more and more assured of them▪ seeing enioying them, we shall not be in danger of any enemie; but be securely hap∣pie, and out of the perill of all assaylants.

CHAP. XXXIIII.

Of the manifold spirituall euils which worldly things bring to those that set their hearts vpon them.

ANd thus haue I shewed what ciuil euils and* 1.1618 mischiefes vsuall accompany these world∣ly things, especially when they are exces∣siuely esteemed and immoderately loued. Now we are to treate of those spiritual euils which they bring with them, the which are either temporall, in this life, or eternall in the life to come. Concerning the former, we are to know, that if we

set our hearts on these vanities, the gaine and accesse of them will not so much adde to our outward estate, as they detract from the riches of our soules; neither will the carnall good they bring, in any proportion counteruaile the spiritu∣all harmes which attend vpon them. For first, they choake the seed of the Word, and make it vnfruitfull, from which alone the gifts and graces of Gods Spirit spring. In which respect our Sauiour calleth riches thornes, which filling mens minds with worldly cares (as it were with so many prickles and sharpe points) do choake this seed as soone as it springeth vp; and such thornes also are honors and worldly pleasures, when mens affections are set vpon them. For thus are they to vs of a thornie qualitie and nature, whilest they catch and hold vs fast in worldly imployments, so as we can∣not frequent the assemblies of the Saints to heare the word* 1.1619 of God, but when we are inuited to this heauenly banquet, we are readie to pretend excuses, like those who were called to the Kings supper: or else whilest being come within hea∣ring, they make vs with encombred Martha to neglect the* 1.1620 word, and to embrace the world; and to stop our eares a∣gainst all admonitions; as the Lord complaineth of the peo∣ple of the Iewes. I spake (saith he) vnto thee when thou wast in* 1.1621 prosperitie, but thou saidest I will not heare, this hath been thy manner from thy youth, that thou wouldest not obey my voice. So although the Prophet Ezechiel was an eloquent and power∣full teacher of Gods word, so that the people had no excep∣tions to take against him, why they should not come to heare him; yet this immoderate loue of riches made their comming altogether vnprofitable. For so the Lord telleth him, that the people resorted vnto him, after the accustomed manner, and did sit before him, and heare his words, but they* 1.1622 would not do them; for with their mouthes they made iests, and their heart did go after their couetousnesse. Neither do they on∣ly distract mens minds in hearing, so as they cannot attend vnto that which is spoken, but if in a deuouter fit they haue receiued any profitable instruction, they presently choake it, and make it to be quite forgotten before it can be brought to any vse or practise: yea if the heart be strongly infected

with the poyson of worldly couetousnes, it will make men not only to neglect, but euen to scorne those profitable admonitions which are deliuered in the ministerie of the word, for the reforming of this and other vices: as we may see in the example of the Scribes and Pharisies, who mocked and derided our Sauiour Christ, when he perswaded them to* 1.1623 the workes of mercie, and that they should not do seruice to the earthly Mammon.

And as they do choake in vs the seed of the Word, and* 1.1624 make it vnfruitfull; so do they consequently rob and spoile vs of all the sanctifying gifts, and sauing graces, of Gods ho∣ly Spirit, if once we ouerualue and set our heart vpon them: as for example, honors ambitiously affected and immoderat∣ly loued, do keepe all sauing graces from entring into ou•• hearts; or if these seeds be alreadie sowne in them, they do so nip them, that they will neuer prosper and flourish: for the grasse of Gods graces cannot grow, on the high mountaines of pride; neither will the water of Gods holy Spirit rest on the loftie hils to make them fruitfull, but descends downe into the low valleyes of humble and contrite hearts. And as a vessell cannot be filled with wholesome oyle or sweet wa∣ter, but presently the ayre is driuen out and giueth place: so the hart of man cannot be filled with the precious oyntment of sanctifying grace, till the wind of vaine glorie be expel∣led. To which purpose one saith, that as vaine glorie is the* 1.1625 cause of many euils▪ so especially of this, that it emptieth the soule of all spirituall riches, and depriueth vs of the profit which we might take by them. As therefore the immoderate loue of worldly honors doth swell the hearts of those that haue them with pride and vaine glorie; so these dropsie and corrupt humors, being once receiued, do presently coole and drowne the vitall heate of Gods Spirit, and so disable both soule and bodie in all liuely and spirituall operations, that they cannot performe the workes of godlines. So that fulnes of pride argueth emptines of grace; and where there is much vaine glorie, there certainly is little goodnes; for as addle egges flote aloft, when the other which are good sincke to the bottome; and as the emptiest vessell giues the greatest

sound, and the fruitlesse eare of corne holdeth it head high∣est: so he is most puffed vp, and loftie in his owne conceit, who is most emptie of grace, and disfurnished of all spiritu∣all goodnes. Thus also riches too much affected, become (as* 1.1626 our Sauiour Christ hath taught vs) thornes which will let no graces grow in vs, and come to ripenes; and therefore the Apostle Paul telleth vs, that we must flie couetousnes, before we can follow after righteousnes, godlines, faith, loue, patience,* 1.1627 and meekenes. So that it is hard to haue worldly gaine, and spirituall grace; to be rich in possessions, and rich in godli∣nes;* 1.1628 to haue chests full of earthly treasures, and hearts well furnished with the sauing graces of Gods holy Spirit: for these earthly vanities intangle mens hearts with the birdlime of carnall loue, which being admitted doth quench in vs the loue of God which is the fountaine of grace and true obedi∣ence. Now what (as one saith) will it profit vs, to haue full coffers and emptie consciences? to haue goods, and not to be good? for who hath not iust cause of blushing and shame, though his house be full of goods, if he knoweth that they haue an euill master? The like also may be said of voluptuous pleasures; for as the heathen man could truly say, the tree of vertue cannot grow in the land of pleasures; because they who are addicted to carnall delights are made so pursie and short winded, that they cannot take the paines to ascend the hill of vertue; neither in truth haue they any desire; for they* 1.1629 iudge all things by sense, and not by reason; and esteeme that best, which is sweetest to their appetite. In a word, if we make our hearts the ha••borrough of any worldly vanities, they will not suffer any spirituall graces to lodge and mingle with them; for example, if we set our hearts on honors, they will not admit saith to haue an entrance. For as our Sauiour speaketh, How can ye belieue which receiue honor one of another,* 1.1630 and seeke not the honor which commeth of God alone? And the same effect hath the immoderate loue of riches; for as the A∣postle teacheth vs, they who lusted after money erred from the* 1.1631 faith, and pierced themselues through with many sorrowes. To which purpose one saith, that if any be intangled with the snares of worldly riches, the medicine of faith cannot profit

him. So also they quench in vs the flames of Gods loue; for* 1.1632 if any man loue the world, the loue of the Father dwelleth not in him: yea this loue of the world is emnitie with God, as the Apostle teacheth vs. Now they who loue not God do* 1.1633 not trust, nor hope in him; neither yet performe any other dutie, seeing loue is the fountaine of all true obedience. And therefore we must emptie our hearts of this worldly loue, if we would haue any sanctifying graces to dwell in them; we must learne to contemne these earthly vanities, before wee can esteeme, or with any desire seek after faith, affiance, hope, loue, or any other sauing grace of Gods holy spirit; for the oile of Gods graces, and these waterish vanities wil not mixe together.

Secondly, worldly prosperitie and abundance of these* 1.1634 earthly things, doe, when they are immoderately loued, dim the eies of the vnderstanding, euen in respect of ciuill wis∣dome, and make them starke blind and very fooles, in discer∣ning spirituall things. For who seeth not, that commonlie they are most foolish, vpon whom the world most fawneth? and that it is the lot of very few in this life to be happie and wise? For as those who are cockred by their parents, become foolish with wantonnesse; so when men grow wanton with ouermuch worldly felicity, they are so besotted with follie, that they neither know themselues, nor other men. And as those who haue walked in the snow, and haue had the bright beames of the Sunne shining in their eies, are made hereby corporally blind; so those who haue had these bright obiects of prosperitie alwaies in their sight, are blinded spiritually in their minds and vnderstandings; for as though these were contrary betweene themselues, and to vs incompetible, to haue a great estate, and a good vnderstanding; so much bet∣ter sighted we are in time of aduersitie, then in prosperitie. But as this confluence of worldly benefits makes men dim∣sighted in ciuill wisdome, so stark blind in the waies of God. And therefore the Psalmist ioyneth both these together,* 1.1635 worldly prosperitie, and ignorance of Gods will: his waies (saith he) alwaies prosper, and Gods iudgements are high abou•• his sight. And hence it is, that the Apostle affirming that Sa∣tan

blindeth the eies of worldlings, doth call him in that place, the God of the world; implying thereby, that he vseth the world, and worldly vanities, as his instruments for the smiting of them with this spirituall blindnesse. In whom (saith* 1.1636 he) the God of this world hath blinded the minds, that is, of the Infidels, that the light of the glorious Gospell of Christ, which is the image of God, should not shine vnto them. For Satan casteth this dust of worldly vanities, into the eies of carnal men, that* 1.1637 they may not discerne the shining beames of Gods truth; but may grope at noone day, and for want of this spirituall light to guide them, may erre out of the right way, which leadeth to glory and eternall happinesse, and goe the broad and plaine way which leadeth to destruction. In which re∣spect, these worldly things may fitly be compared to plea∣sant wines, which being drunke in abundance, so intoxicate the braine, that there is for the time, no difference betweene drunkards, and fooles, or madmen: for so they who abound in all earthly prosperitie, haue their vnderstandings infatua∣ted, and their senses besotted with much drinking of these golden cups, so as they haue no more wisdome or iudge∣ment to discerne of spirituall things, then very fooles or fran∣ticke persons. For as mad men doe not see things as they are in truth, but as their lunasie and disease doth offer them to their deluded phantasie; so neither doe they who go a mad∣ding after worldly vanities, vnderstand and iudge of world∣ly and spirituall things, as they are in their owne nature, and according to their true worth and value, but are wholly led with their disease, iudging neither according to religion, nor yet well grounded reason, but as they are deluded and misguided with their carnal concupiscence. And that world∣lings are in truth thus mad and foolish, and wholly blinded with the things whereupon they haue set their hearts, it may clearely appeare, if wee consider their whole course and ca∣riage. For who but fooles and mad men would lay vp their treasures there, where they haue no certaintie to continue one houre, and where all their predecessours hauing stored vp all their riches haue been robbed of them; not placing a∣ny part of them in their owne countrie, where they are to re∣maine

as long as they liue? but thus do these blinded world∣lings lay vp their treasures on earth, where they cannot stay, and where they haue seene by their owne experience al their ancestors-robbed, if not by men, yet by death, of all their ri∣ches; and ••end no part of their wealth before them into our heauenly countrie, where we shall remaine for euer. So who but fooles and mad men would exchange pure gold for shi∣ning brasse, and a faire inheritance, for some childish trifles? but thus do worldlings, who are content by wilful sinning to lose heauen for earth, true glory for false vanities, and euer∣lasting happinesse which shall neuer end, for base delights, and counterfait comforts which are euer ending. Who but fooles and mad men, when the fire ragingly burneth, would, to quench it, cast on more wood and oile? But thus doe worldlings, who seeke to quench the burning heate of their vnsatiable concupiscence, by multiplying, and, as it were, heaping vpō the fire, worldly vanities, riches, pleasures and preferments, which are the ••uell of their lusts, by the ac∣cesse whereof, they are more enraged. Who but fooles and mad men, who being in their pilgrimage, and trauelling through theeuish places, would carrie all their iewels and treasures about them, which not onely ouer-burthen them in their iourney, but are in continuall danger to be taken away by robbers, and also endanger their owners to their rage and crueltie? whereas they might safely send them before them, and follow after with securitie and comfort. But thus doe worldlings, who trauelling in our earthly pilgrimage, carrie all their treasures with them, as it were, openly in their hands in the middest of robbers, tyring themselues with the ca∣riage, and hazarding their liues to be murthered for their goods; whereas they might by bils of exchange, send them safely into our heauenly countrie, in the safe custody of Gods factors, the poore members of Iesus Christ, and so in the pil∣grimage of this transitorie life, trauell after them with much comfort and contentment. Who but fooles and mad men would set their hearts and affections vpon their Inne, where they are to continue but a night, and fall to building, purcha∣sing, and planting, as though they were there to end their

daies? But thus worldlings do place al their loue on••y things of this life; and settle their affections on the world, purcha∣sing, planting, and building here on earth, where they can make no stay, but may to day before to morow be taken a∣way, and leaue all behind them; to be inioyed sometimes by strangers, & somtime also by their enemies. Who but fooles and mad men would continue stil perswaded of that, which is continually and daily confuted by experience? But thus doe worldlings, who imagine that they shall liue long, and attaine vnto old age, yea immortalitie; notwithstanding they daily see both weake and strong, young and old arrested by death, and twentie for one before they haue trauelled halfe their iourney; either in their childhood or full strength. Who but ••ooles and mad men, spend their whole time in those things, for the doing whereof they can giue no reason, nor know no end of all their actions? but thus worldlings liue to old age, not knowing the end wherefore they liue, nor the cause why they were sent into the world; namely, by their faithfull seruice to glorifie God in their owne saluation; and therefore they vtterly neglect this maine businesse, of which they are ignorant, and spend their whole time about world∣ly vanities, and in performing seruice to sinne and Satan. Who but fooles and mad men would make sale of their chief iewell, which is of infinit worth and value, for a base trifle which is vncertaine also in the possession? but thus doe worldlings, by lying, swearing, deceiuing, and oppressing, set their soules to sale, which is of infinit more worth, then the* 1.1638 whole world, for euery small pittance of worldly vanities, and (as it were) to make themselues kings of a little mole∣hill. Who but fooles and mad men would, because they are acting the part of a great monarch, contemne their owne Soueraigne, and proudly insult ouer their fellowes and com∣panions, seeing within a few houres, they shall bee againe e∣quall with the meanest? but this follie doe worldlings fall into; who being for a moment in worldly pompe and pro∣speritie, despise the King of Heauen and Earth, and carrie themselues proudly and disdainfully to their fellow seruants, who, when their part is acted, and the night of death ap∣procheth,

shall againe become their equals, as they were at their first entrance vpon this worldly stage. Who but fooles and madmen would bee carefull of maintaining their credit among their ••ellow malefactors, and carefully hide their faults from those who are alike guiltie; and neuer at all re∣spect the presence of their iudge; but desperately commit all crimes and outrages before his face? but thus doe world∣lings, who standing vpon their reputation, heedfully hide their faults from men, who are alike sinfull to themselues; and neuer care to commit most outragious wickednesse in the sight of God, before whom, one day they must appeare to be acquitted or condemned. Finally, who but fooles and mad men would make delay of dispatching those things which are of greatest waight, and deferre their most impor∣tant businesse to their best leisure; and presently vndertake the obtaining of euery slight trifle, which onely bringeth some present delight, and is of no necessarie or profitable vse? But thus carnall worldlings doe first labour after earth∣ly vanities, which are of no value, vaine and momentanie; and deferre their repentance to the end of life, when hauing increased the heauie burthen of sinne, they shall bee much more vnable to cast it off; and neglect the assurance of their owne saluation, which should be most deare vnto them, as a thing not worth the hauing, or which they may haue at pleasure; though it be the free gift of God, which hee ••el∣dome* 1.1639 bestoweth vpon those, who haue so long and often re∣fused and contemned it.

And thus it appeareth that these worldly things doe in∣fatuate the vnderstanding and euen blinde the eyes of the soule, so as they cannot spiritually discerne the way of salua∣tion, nor how to escape that broad way which leadeth to de∣struction; but as blinde men are readie to stumble against euery stone, to runne their heads against the walles & trees, and to fall headlong to their destruction into euery pit and ditch: so those who haue their soules blinded with the im∣moderate loue of these earthly vanities, are readie to stum∣ble at euery stone of offence, whereby they fall into sin, and are hindred in the waies of godlinesse; and to plunge them∣selues

headlong into those ditches and pits of vice and wic∣kednesse, to their eternall perdition and condemnation, which Satan and the world doe dig for them; so oft as they are inticed to goe on in these desperate courses, with the al∣luring promises of earthly benefits; wilfully falling (as the Apostle speaketh) for the loue of earthly abundance, into tentations and snares, and into many foolish and noisome lusts,* 1.1640 which drowne them in perdition and destruction. And thus the immoderate loue of honours and preferments, doe so blinde the eyes of ambitious worldlings, that they pursue with headlong haste glorie and aduancement, neuer discerning nor greatly caring whether they be in the way that leadeth to hell and destruction, or in the way that bringeth vnto life and happinesse. It maketh them foolish in respect of spiritu∣all wisedome, which guideth vs to euerlasting glorie, and with proud contempt to disdaine it as childish simplicitie, esteeming them only wise who with the machiauellian poli∣cies doe attaine vnto earthly preferments, though this wise∣dom* 1.1641 be earthly, carnall, and diuellish, leading men as it were hoodwinckt into eternall death. It causeth them like fooles* 1.1642 or mad men, when they are hungry, to gape after the winde, and to seeke to satisfie their emptie soules with ••eeding on the breath of vulgar praises; neglecting in the meane time that substantiall foode, and true nourishment of euerlasting glorie and heauenly happinesse. In respect whereof this fol∣lie of worldlings, is by the Prophet compared to the folly of* 1.1643 drunkennes, which maketh men to follow their present ap∣petite, and to stop their cares against all reason and well∣grounded perswasions. And the Prophet Dauid compareth them to the brutish creatures, which are onely guided with sense, and haue no vse of reason: Man (saith he) in honour,* 1.1644 vnderstandeth not, hee is like to beasts that perish. The which their brutish folly and frantick madnes, is so much the grea∣ter and more vncurable, because they think themselues wise, and all other men fooles and idiots in comparison of them. For so the Wise man affirmeth, that if a man be wise in his own* 1.1645 conceit, there is more hope of a foole, then of him. For as one* 1.1646 saith, the longer pride lodgeth in the heart, the more hardly

it is discerned, and the more wee are infected with this dis∣ease, the lesse wee feele it: for as the stormie winds blowing vpon the calme sea doe turne it vp from the very bottome,* 1.1647 and mingle together the waters with the sands; so the win∣die storme of ambition and vaineglorie, rushing into the heart and minde, doth ouerturne all, and put out the eyes of the soule, knowledge and vnderstanding. The like also may be said of riches, which being immoderatly loued, doe so in∣fatuate the minde of the couetous man, that hee hath wit for nothing, but to gather wealth; and like the blinde moale he knoweth only to dig in the earth, and to hunt after his prey, and is starke blind in the waies of God, and in discerning the bright shining light of his truth. Yea when once this cloud of couetousnesse hath darkened, and as it were cast a thick foggy mist of ignorance, before the eyes of his soule, he is so blind that hee can put no difference betweene friend and foe, kinred and stranger, good and euill, right & wrong, the seruice of God, and the seruice of the diuell, but is con∣tent to make vse of all persons, and of all courses whatsoeuer, so farre foorth only as they may serue as his instruments, for the gathering or increasing of his wealth. And as those who are in the darke can put no difference betweene pretious stones and worthlesse peebles, copper and gold, the most orient colour, and a duskish russet; so they who haue their vnderstandings darkned with couetousnes, are ready in their blinded iudgements, to preferre the world before God, the earth before heauen, and things temporarie before things eternall, because they are subiect to their grosse senses, and may be palpably felt, and euen groped out in this night of their ignorance. In a word, according to the measure of his gaine which hee may make by any thing, such is his know∣ledge of it, such also is the proportion of his loue. He know∣eth and taketh acquaintance of his friends when they may profit him; but if they are like to bee his hindrance, he pas∣seth by and cannot see them, or seeing know them. If a stran∣ger will aduance his gaine, hee esteemeth him aboue a bro∣ther or a father; yea if an enemie will helpe to increase his riches, he shall be reputed his dearest friend. If he can make

any profit by religion, he will take acquaintance of it, and no man in outward shew shall be more deuout; but if it will not stand with his worldly aduantage, he will with Demas, forsake it, and with Demetrius persecute it. Finally, nothing more then voluptuous pleasures do infatuate the vnderstan∣ding, and blind the eyes of the soule, so as they are not able to iudge and determine any thing according to reason, but measure all things by brutish sensualitie. And as thick and darke clouds doe hide from our bodily eyes the light of the* 1.1648 sunne; so those vapours and fumes which arise into the head out of stomacks distempeted with surfetting and drunken∣nes, doe so intoxicate the braine, and hide the light of rea∣son, and the illumination of Gods spirit, from the eye of the soule, that it is vtterly vnable to discerne of spirituall things, or what is fit and requisite in ciuil wisedome and discretion, but giueth it selfe wholly to be guided with voluptuousnes and carnall concupiscence. To which purpose one saith, that a fat belly seldome produceth any wittie inuention: and an other affirmeth, that hee deceiueth himselfe who thinketh that he may cram his belly with daintie meates and drinkes, and haue any leasure to studie wisedome. Yea euen the hea∣then man could teach vs, that voluptuous pleasure, as an ene∣mie* 1.1649 vnto reason, doth hinder wise counsell, and dazeleth the eyes of the minde, and that it can hold with vertue no ac∣quaintance and correspondence. And hence it is that the Wise man calleth mirth madnesse; and the Grecians call* 1.1650 gluttonie the throte or belly-frenzie; because they who are subiect vnto it, are most sottish and foolish in all their cour∣ses, measuring all things according to their sensuall appetite, and not according to the light of reason. But aboue all plea∣sures, lust and vncleannes doth infatuate the vnderstanding; and quite putting out the eyes of the soule, doth leade a man in a headlong course into hell and destruction: and therfore the lasciuious wanton, and filthic fornicatour, by a certaine kinde of proprietie or eminencie is called a foole, who is not lead by his owne reason, but by the direction and comman∣dement* 1.1651 of his harlot, following her as an oxe that goeth to the slaughter, and as a foole to the stocks for correction, till a dart

strike through his liuer; and as a bird hasteth to the snare, not knowing that he is in danger.

But as the abundance of these worldly things, immode∣rately* 1.1652 loued, do make men blind and ignorant in the know∣ledge of all things, so especially of themselues and of their friends; for they who are pampred with prosperitie, forget their humane and fraile condition, whereby they are be∣come miserable, both in respect of sinne and punishment; and are readie in their pride and selfeloue to deifie them∣selues, and to imagine that they are creatures diuine and im∣mortall. And this maketh them also to disdaine and con∣temne their brethren, as though they were not made by the same workman, of the same matter, and in the same mould; but creatures (if at least creatures) of pu••er substance, and of a farre more excellent nature and condition. And thus the ambitious man being aduanced vnto honours and preser∣ments, can neuer haue a true sight and knowledge of him∣selfe; partly because his owne pride and selfeloue blindeth him, so as hee can neuer make a true estimate of his owne worth, and partly because he hath a whole cloud of parasites and flatterers about him, which dazle his sight, and with ouer partiall praises extoll his good parts, and magnifie his gifts farre aboue their true value; so as he can neuer see them as they are in truth, but as these false glasses offer them to his view. Vnto which he is content to giue more credit, then ei∣ther to the testimonie of his friends, or his owne sight and iudgement, because their vntruths are more pleasing and de∣lightfull; as if deformed creatures being magnified for their beautie, should voluntarily put out their eyes, because by looking in true glasses, they should discouer this false and vndeserued commendations. And thus also riches and abun∣dance of worldly pleasures and delights, doe puffe men vp with pride, whereby they forget their owne frailtie & mor∣talitie, and are apt to conceiue, that they exceed all others as much in true worth and excellencie, as they are preferred before them in riches and delights. Now what can be more miserable, then for a man to be ignorant of himselfe, and to imagine that hee is happie when hee is wretched, excellent

when he is base; highly in Gods loue, when he is deepely in his displeasure; and better then a man, when he is worse then a diuell? seeing if a man know not his humane frailtie, he will neuer seeke after spirituall perfection; if he do not see his beggerie, he will neuer labour after true riches; if he feele not his sicknes, he will neuer seeke to haue it cured; and if he do not discerne his worldly miserie, he will neuer hunger af∣ter heauenly happinesse.

And as this cōfluence of worldly things doth so blind the* 1.1653 eyes of those who haue them, that they do not know them∣selues; so much more do they make them ignorant of their Friends, bringing with them a kind of impossibilitie of di∣scerning a true friend who loueth their person, from a flatte∣rer, who loueth their estate; one who loueth them for their owne sake, and for their vertues and good parts, from ano∣ther who loueth them for the vse which they can make of them, by communicating with them in their worldly happi∣nesse. It is true that happie men neuer want kindred nor* 1.1654 friends; but who among this multitude are friends to them, and who friends for their owne sake, that they may share with them in their wealth or honors, it can hardly bee de∣termined till their prosperitie and they being seuered, flat∣terers leaue them and follow their estate, and true friends adhere still vnto them, because their person, vertues and good parts do still remaine. For whereas he who is faithfull alwaies, delights in his friends companie, but then most offi∣ciously resorts vnto him when his worldly prosperitie hath left him; because then especially he needs his helpe and com∣fort, and himselfe hath best opportunitie of approuing his friendship to be sound and substantiall in this time of triall, because according to the prouerbe, a friend in need, is a friend indeed: and that other vttered by more sanctified lips; A* 1.1655 friend loueth at all times, and a brother is borne for aduersitie: contrariwise, a false friend whose iron heart is drawne with the loadstone of profit or delight, lasteth in a seeming con∣stancie as long as these last, and leaueth when these faile and are taken away. In which respect one compareth men vnto* 1.1656 springs or fountaines of water, which are resorted vnto by

many whilest they haue store of water, but are neglected vt∣terly when they are become drie: and the holy man Iob like∣neth false friends to little brookes which haue abundance of water, so as they ouerflow in time of winter, when there is no need of them; but are drie in the drought of summer, de∣ceiuing* 1.1657 those who resort vnto them to quench their thirst. For as euery one will be allied vnto him who may helpe to aduance his worldly estate; so it is hard for the poore to find* 1.1658 a kinsman (and much more a faithfull friend) because no man is willing to acknowledge him who standeth in need, fearing lest taking acquaintance he should craue his helpe. When therefore a man liuing in worldly prosperitie is belo∣ued* 1.1659 of many, he is very vncertaine whether they loue him∣selfe, or his prosperous estate; and it is only the losse of this earthly happinesse, which can determine this doubt, as being the only touch-stone of vnfained loue; for as prosperity doth not shew a friend, so neither doth aduersitie conceale an enemie. For how many haue we knowne vpon whom almost euery one hath fawned whilest the world smiled on them; who when it hath afterwards frowned, haue turned their fauours into scornes, and their friendship into emnitie? and being true louers of their proper obiect vpon which they haue set their hearts, namely the prosperitie of the world, they leaue the persons, whom it forsaketh, and make choice of others whom it accompanieth, howsoeuer vnworthie they haue thought them in times past, of the least sparke of loue or shew of friendship. Of this holy Iob iustly complaineth: My neighbours haue forsaken me, and my familiars haue forgotten me: and Dauid also in many places; I am become a stranger* 1.1660 vnto my brethren, and an aliant to my mothers sonnes: and a∣gaine, Mr familiar friend whom I trusted, which did eate of my bread, hath lifted vp the heel against me. So the Church in time of affliction maketh this lamentation, that among all her lo∣uers she hath none to comfort her, and that all her friends dealt vnfaithfully with her, and became her enemies.

And thus it is impossible for those who are aduanced vnto honors, to discerne true friends, from false flatterers; because if many loue their persons, there are many more that loue

their places and preferments: according to that of the Wise man, Many reuerence the face of the Prince, and euery one is a* 1.1661 friend to him that giueth gifts: all which are readie to forsake them, if they be once displaced out of the throne of honor. A notable example whereof we haue in Ahab, who whilest he liued was honored as a King, and well was he that could haue the keeping of one of his children, to shew hereby his loue vnto their father; but no sooner was he ouerthrowne, and Iehu proclaimed King, but they presently adore this ri∣sing sunne, and at his commandement, of guardians to their masters children, they become butchers, and send their heads to Iehu for a present. So euery one in outward shew will be the friend of him who aboundeth with worldly wealth; and as the Wise man saith, riches gather many friends: but who* 1.1662 among this multitude are friends to the rich, and who to ri∣ches, it cannot be discerned, till pouertie as a fan seuer them, parting the chaffe of flatterie, from the good graine of true fidelitie. For many who thinke it a thraldome to be lincked in loue, with such as being destitute of all good parts, are void of all desert; yet are well contented to continue bound and fettered still, because their chaines of bondage are of gold; but no sooner do their riches faile, but presently they faile with them, and plainly shew that al this while they were not friends to their persons, but to their owne profit. And as flies forsake the kitching being swept and clensed, and waspes the hony pot when it is emptie and cleane washed, about which they swarmed in great multitudes, whilest being full they might sucke from it any sweetnes: so these false friends haunt and flocke vnto the houses of the rich, whilest their store lasteth; but if by any casualtie they be stripped of their wealth, presently their friendship faileth when the cause thereof is taken away. Foolish therfore is their conceit, who being rich thinke all friends that fawne vpon them; or who imagine that they can buy loue with gifts & benefits, which is only purchased with mutuall loue, vertue, good parts, and wel-deseruing; without which, great gifts are to the recei∣uers in this respect esteemed iniuries, because they bind them to such, vnto whom they hate to be beholding. To

which purpose one saith, that true friendship is not venall,* 1.1663 and of a slauish nature; but full of beautie, free and li••••rall: for it is a vertue, and not a gainefull and illiberall contract, which is not procured and bought with money, but with loue; not with offering great prizes for it, but by mutuall contending who shall exceed one another in loue and kind∣nesse: in which regard the friendship betweene the poore is more faithfull commonly then that which is betweene the rich; who oftentimes want crue friends, when the poore a∣bound with them. Neither can that be esteemed true friend∣ship which is mingled and corrupted with false flatterie: but such is the ordinary friendship towards the rich, who are flattered and soothed in all their sayings in hope of gaine; whereas no man cunningly fawneth vpon the poorer sort, where no profit is expected; but that friendship which is professed towards them is simple, true, and without all diffi∣mulation. The like also may be said of voluptuous pleasures, with which when a man aboundeth, he can hardly know a true friend, from a wanton play-fellow, or one who keepeth him companie for loue of his person, from another who is ti∣ed for a time in the bond of delight, and familiarly resorteth vnto him, because they communicate together in the same pleasures, sports, and recreations. For how many are there who are friends only for good fellowship, & are tied to one another (as we say) by the teeth, spending their time in their mutuall feasting, drinking, banquetting, and belly chea••••; who part friendship when they part neighbour-hood, and continue no longer in their loue and league, then they haue opportunitie to entertaine one another with these voluptu∣ous pleasures? how many are there who are friends whilest they take delight in the same sports and pastimes, and may game and renel mutually together, who often become stran∣gers, and sometimes enemies, when either they take no fur∣ther delight in their pleasures and recreations, or by their distance of dwelling, cannot ioyne together as in former times, or finally doe any way crosse one another in their games and sports? for because their friendship had only these grounds whereupon it was first built, and afterwards wholly

rested: therefore when they sinke and faile, this tottring building erected on them must needs come to ruine and be vtterly ouerthrowne.

A third spirituall euil which vsually accompanieth world∣ly* 1.1664 prosperity and abundance of earthly things, is, that they commonly lull men asleepe in carnall security, whereby they put farre from them the euill day, as though they were pri∣uiledged and exempted from al Gods iudgements, notwith∣standing that they goe on in their sinnes, and daily prouoke his wrath against them. For because they enioy worldly prosperity, and abound in all earthly blessings, therefore they presume that they are highly in Gods loue and fauour, and that he liketh and approueth them in all their courses, be∣cause he so multiplieth his benefits, and giueth vnto them such liberall wages, as they imagine, for their well deser∣uing. And so these temporarie and outward gifts, through the iust iudgement of God, and their grosse abuse of his bounteous mercy, doe become vnto them gifts of iustice and wrath, rather then of mercy and loue; and like vnto Iaels milke bring them into such a deepe slumber, or rather dead sleepe of carnall security, that they neuer awake, but are mortally wounded, and made an easie prey to their spirituall enemies, who doe pursue them for their liues. Thus Dauid* 1.1665 saith, that because the wicked mans waies did alwaies prosper, therefore Gods iudgements were high aboue his sight, and he at defiance with all his enemies; saying in his heart, I shall neuer be moued, nor be in danger. So the rulers of Iudah hauing the* 1.1666 world at will, and carying all things according to their own pleasure, are said in the security of their hearts, to haue made a couenant with death, and an agreement with hell: promising vnto themselues, that though a scourge should runne ouer and passe through, it should not come neere them, because they had made falshood their refuge, and hid themselues vnder vanitie. Thus also the same Prophet bringeth in the epicures encou∣raging* 1.1667 one another in their security: Come, I will bring wine, and we will fill our selues with strong drinke, and to morrow shall be as this day, and much more abundant. And so the Prophet Amos telleth the people, that by their prospirity they were

brought into security, with which when they were possessed they vtterly neglected the threatnings of Gods iudgements. For hauing said, that they had put farre away the euill day, and approached to the seat of iniquitie; hee presently inferreth this as the cause thereof, that they did lie vpon beds of iuorie, and stretch themselues vpon their beds, and did eate the lambes* 1.1668 of the flocke, and the calues out of the stall; that they did sing to the sound of the violl, and inuented vnto themselues instruments of musicke, for their carnall delight, as Dauid did for Gods* 1.1669 seruice; that they did drinke wine in bowles, and anoint them∣selues with the chiefe oyntments, &c. Finally, our Sauiour Christ saith, that the people of the old world liuing in all prosperity and ease, did stop their eares to Noahs preaching, and put off from them all feare of Gods threatned iudge∣ments, spending their times in eating and drinking, buil∣ding and planting, buying and selling, marying, and giuing* 1.1670 in mariage, vnto the very day that the flood came, and drowned them al. And sheweth that the like carnal security should wholly possesse men at the end of the world, groun∣ding vpon this premonition an effectuall exhortation. Take heed to your selues (saith he) lest at any time your hearts be op∣pressed* 1.1671 with surfetting and drunkennesse, and cares of this life, and lest that day come vpon you at vnawares; because it shall come on the world as a snare on the sillie bird, which taketh her suddenly, whilest she securely feedeth vpon the bait, and feareth no danger. The which is necessary for all men to lay it to their hearts, seeing not onely carnall worldlings, but also Gods faithfull seruants are apt to bee lulled asleepe with these pleasing songs of plentie and prosperitie, as we may see in the example of Dauid, who said in his prosperitie hee should* 1.1672 neuer be moued, because God of his goodnesse had made his hill so strong. So the son of Syrach giueth warning that in the time of plentie we be not ouertaken with security. Say not (saith he) I haue enough and possesse many things, and what euill can* 1.1673 come to me hereafter? but in thy good estate remember aduersi∣ty, and in aduersity forget not prosperity. And not without good cause, seeing through our heedlesse negligence, wee are aboue all other perils likely to be catched in this trap. In

regard whereof one truely saith, that felicity is more to bee feared then miserie, because this out of tribulation bringeth* 1.1674 forth good fruit; but worldly happinesse corrupteth the mind with peruerse security, and maketh way for the diuels tentations. Besides which danger this carnall security bred in vs by flourishing prosperity, as a bad daughter of a good mother, doth as much as any thing expose vs to Gods heauy iudgements, which most suddenly surprise all those who ne∣uer suspect them, but carelesly contemne them; as wee may plainely see, if we will but examine the fore-alledged exam∣ples. And this also the Wise man teacheth vs: for neither* 1.1675 (saith he) doth man know his time; but as the fishes which are taken in an euil net, and as the birds that are caught in the snare: so are the children of men snared in the euill time, when it falleth vpon them suddenly. From which fearefull plagues if wee would be exempted, wee must take heed that this worldly prosperity doe not rocke vs asleepe in the cradle of securitie, and that with greater watchfulnesse, because wee are easily brought into this deepe sleepe, when we haue once drunke deepely of these sweet potions.

The fourth spirituall euill which vsually accompanieth* 1.1676 worldly prosperity, and abundance of earthly things, is, im∣penitencie and hardnesse of heart; for as men in their carnall securitie, put from them the euill day, so together with it the day of their repentance, and conuersion vnto God. And howsoeuer it bee not altogether impossible for those who flourish in worldly prosperity, to repent of their sinnes; yet it is a worke of exceeding great difficulty, and quite against nature, that worldly ioy and godly sorrow should dwell to∣gether. The which will plainely appeare if we doe but make vse of our daily experience, and consider mens common and continuall practise. For howsoeuer when their sweet sinnes haue an after tast of bitter punishment, they may by sense of paine bee moued to dislike and loath them; yet when they prosper in their wickednesse, and doe not onely take plea∣sure in the sinne it selfe, which is most delightfull to their carnall appetite, but also find the fruites thereof alike sweet and pleasant, growing great by their ambition, waxing rich

by their fraud and oppression, and enioying their health the better by the vse of worldly delights; then are they encoura∣ged to go on in their wicked courses, and inseparablie wed∣ded* 1.1677 vnto their sin, being not only tied vnto it with y^e strong cord of their corruption, but also in the most infringeable bond of benefit, which they haue neither will nor power to breake. In which respect there cannot bee a more fearefull iudgement of God vpon sinfull man, then when sinne hauing gone before, he suffereth prosperity to follow after, not on∣ly because hauing (as they take it) their wickednesse richly rewarded, they are ready to thinke (as the Psalmist speaketh) that God is like vnto them; or at least that hee can bee con∣tent to winke at their wicked courses, and is not displeased with their sinnes; but also because thriuing in their vices and euill waies, they are ready to attribute this prosperitie vnto their wickednesse, as though it were the cause thereof: as we may see in the example of the Iewes, who imagined that all* 1.1678 their plentie and prosperity was the fruit of their idolatrie, because they left the Lord, and worshipped the queene of heauen. The which maketh them so to loue their sinnes, that it is a matter of great difficultie to persuade them so much as to haue an hard conceit of them, much more to bee willing to leaue and forsake them, seeing they haue by them no small aduantage, as D••metrius affirmed. Yea rather they re∣ioyce* 1.1679 & boast themselues in their wicked courses, glorying that they haue such meanes for the atchieuing of their de∣sires; and may sooner bee persuaded to giue thousands of rams, and whole riuers of oyle, yea their first borne which is most deere vnto them, then to leaue and forsake their chiefe darling, the sinne of their foule, as the Prophet speaketh. A∣gaine,* 1.1680 this worldly prosperity puffing men vp with pride, doth make them to swell with disdaine, that any man should so much as tell them of their sins, or admonish them of their euill waies; and how farre are they from amendment, who cannot endure to heare that the y••re sicke? Or if they in the publicke ministerie heare Gods iudgements threatned, and enforced as arguments to moue them to repentance, they ei∣ther heare the sound onely, hauing their hearts caried away

with worldly distractiōs, or giue no more credit vnto them, thē if they heard an old wiues tale, because they haue had no experience of Gods displeasure, but haue prospered in their wickednes. And this reason of worldings impenitencie the Wise man rendreth; because (saith he) sentence against an e∣uill* 1.1681 worke is not executed speedily, therefore the heart of the chil∣dren of men is fully set in them to doe euill. An example where∣of we haue in the people of Israel, who being called by God in the time of their prosperity, to weeping and mourning, and* 1.1682 to baldnesse and girding with sackcloth, did spend their time in ioy and gladnesse, slaying oxen, and killing sheepe, eating flesh, and drinking wine, eating and drinking, because on the morrow they should die. The which was a sin so odious in Gods sight, that he protesteth it should neuer be purged from thē to the very death. Yea when by Gods messengers they are called to re∣pentance, they doe dot onely turne away their eare, and har∣den their hearts, giuing no credit to their admonitions and threatnings; but they also are ready to deride and skorne them for their labours, as the Scribes and Pharisies did our Sauiour Christ when he sought to reforme them of their co∣uetousnesse.* 1.1683 Finally, if their consciences bee conuinced of sinne in the ministerie of the word; or if in the middest of their prosperity, they haue some rubbes of affliction cast in their way, and so comming to the knowledge that they are spiritually diseased, they are troubled and afflicted in their minds, and haue some motions to repentance, and some de∣sire to bee cured of their sicknesses and sores; yet they are presently againe caried away with the world, and hindred from going vnto the physition of soules, by vnfained repen∣tance and amendment; but in the pride and security of their hearts, wholly trust to their owne remedies, seeking to put off these qualmes of conscience, by frequenting of merrie companie, hearing delightfull musicke, eating and drinking with their boone-companions, and following their sports and recreations; whereby the desperatenesse of their estate appeareth, in that they haue no other meanes to giue them ease, but by applying one disease for the cure of another, and by making a medicine of a maledie. And thus it appeareth

that the more men flourish in prosperitie, the further they are from true repentance; and that when being wedded vnto their sinnes, they haue also receiued the dowrie of earthly a∣bundance, there can nothing but death diuorce and separate them; because as they loue their vices and corruptions, so they hate and skorne al meanes, whereby they may be cured. Which if it be not cleare enough by the reasons before allea∣ged, let men but looke into the courts of Princes, and such places as most abound in all prosperitie, where sinne is gra∣ced, and the meanes of repentance despised, so as they will not heare Gods iudgements against wickednesse at all, that they may lay them to heart, and be reformed; or if they bee present when they are denounced, cannot heare them with∣out disdaine or skorning; and so may they easily bee confir∣med in this truth by their owne experience.

The fifth spirituall euill which prosperitie, and abundance* 1.1684 of earthly things immoderately loued and desired bringeth, is, that they take away from vs all true loue of our selues: for they make those, who are besotted on them, voluntarily to lose the libertie of Gods seruants, and to inthrall them∣selues in the miserable bondage of sinne and Satan; to neg∣lect the wages of euerlasting happinesse, and to chuse rather death and condemnation, which is the wages of sinne, to de∣priue themselues of the fruition of their eternall inheritance in Gods Kingdome, and to cast bodie and soule desperatelie into hell, by wilfull running in any wicked course, which may gaine vnto them the momentanie possession of these earthly vanities, honor, riches, or voluptuous pleasures. Now what enemy could shew a more notable fruit of hatred, then to intice them by alluring perswasions to seeke the world, and lose their soule, to prefer earthly prosperitie before hea∣uenly glorie, and the temporarie fruition of these momenta∣nie trifles, before the Kingdome of God, and eternall happi∣nes? Yea, euē in respect of this life, they take away the loue of their better part, and make them, whilest they loue the cabi∣net, to neglect the rich iewell which it containeth; whilest they dote vpon the body, to shew all fruits of hatred to their soule. For they are continually ready and willing to starue

the soule, y^t they may feed the body, to disroabe it of the glo∣rious garment of righteousnesse, and leaue it spirituallie na∣ked, and vtterly destitute of all vertue and goodnes, that they may pamper the flesh, and adorne this earthly carcase; to* 1.1685 wound it with sin to eternal death, that the outward mā may flourish in worldly abundance. And yet for all this, in truth their loue towards their bodies, is but false and counterfeit; for, for the present, they oftentimes weakē it with pampering, and kill it with cockring; or contrariwise, when they are ca∣ried with worldly loue in more violent courses, they pine and consume it with watchings, cares, feares and sorrowes, wea∣rie and tire it with toilesome labours; and continually ha∣zard it to desperate dangers both by sea and land, that they may obtaine these earthly things, which they loue better then either bodie or soule. And finally, when by all this care and paines, they haue gotten them into their possession, they will rather pinch both backe and bellie, then they will spend and diminish that, which their soule so dearely loueth. And if we respect the time to come, who can imagine that he who too much loueth the world, doth at all loue either bo∣die or soule? seeing he taketh a wilfull course of sinne for the obtaining of his earthly desires, whereby he casteth them both, as it were, headlong into hell; the one to bee tormen∣ted in vnquenchable flames, the other to be pursued with a heauier punishment, the fierce and implacable wrath of God. And therefore it may be truly said, that he who loueth the world hateth himselfe; seeing if he haue any loue at all, it is false and counterfeit, and he who falsely loueth, truly ha∣teth; because the fruits thereof are no lesse hurtfull and per∣nicious, then those which proceed from the cruell malice of ••n enraged enemie.

The sixth euill which this great prosperitie and abun∣dance* 1.1686 of earthly blessings bringeth, is, that they doe excee∣dingly aggrauate their sinnes; who abuse them in their frui∣tion, both in the sight of God and men. For first, the Lord according to the greatnes of his benefits, doth iustly expect a proportionable measure of thankfulnesse and obedience; which when men neglect, and contrariwise abuse his gifts

vnto sinne, and as furtherances in their wicked courses, this* 1.1687 doth much aggrauate their fault, and prouokes the Lord to more heauie displeasure. Besides, the more highly they are aduanced in the seate of prosperitie, the more their whole ca∣riage and behauiour is obserued, the more also imitated and followed by those who behold and looke vpon it. Whereby the sinnes of great men are doubled and redoubled, because they are exemplarie and scandalous, drawing others, as euill presidents, to the committing of the like wickednesse. In re∣gard whereof it is truly said, that in the greatest prosperitie there is least libertie; because in great personages, apparan∣ces* 1.1688 of euill are faults, and faults crimes; seeing they vngrate∣fully neglect the Lord, vnto whom they are bound in so ma∣ny and extraordinarie bonds of loue; and also goe not the way of destruction alone, but draw on, and intice many o∣thers by their euill example to beare them company. So like∣wise this great and prosperous estate in the world doth make men more prone to offend in the sight of men, as it maketh them more proud, insolent, and apt to offer wrongs and iniu∣ries, when hauing the law in their owne hands, they may doe what they will without resistance; and hauing thus offended it doth both shew and aggrauate their faults: for as the rifts* 1.1689 and leakes in a vessel are not easily discerned whilest it remai∣neth emptie, but plainely appeare when it is filled with wa∣ter; so whilest a man is destitute of worldly riches and pre∣ferments, his infirmities are not much obserued; but no soo∣ner is he aduanced, and (as it were) filled with these large gifts of worldly prosperity, but his corruptions and spiritual leakes are conspicuous in the sight of all men. So that if there bee not in great persons a great and extraordinarie reformation, they doe in climing vp to these high places, and continuing still in their vices and sinnes, but (like Apes on the tops of houses) draw men the more readily to looke vpon them, and looking to behold their nakednes and filthinesse. And as the greatnesse of the base doth make the image vpon it to seeme so much the lesse; so the greatnesse of mens places doth but the more extenuate their worth, and shew the great disproportion, betweene their aduancement and desert. Nei∣ther

doe faults alone more clearely appeare in great persona∣ges,* 1.1690 like small spots in the sairest picture, and little moates in the beames of the Sunne: but being discerned, they are more sharpely censured and condemned, because they are not only aggrauated by the greatnesse of their estate; but also by the enuie of those, who cannot attaine to that height. Whereby it commeth to passe, that there is no theame or argument more pleasing to those that speake, nor more plausible to their hearers, then the ripping vp, diuulging, censuring, and condemning of the faults of their superiours.

The seuenth spirituall euill accompanying these worldly* 1.1691 things, is, that they expose men vnto all tentations, and make them willing to yeeld to Satans wicked suggestions, and the worlds inticements, and to become their readie instruments for the committing of any sinne, so they may haue but hope to obtaine any of these earthly vanities, whereupon they haue set their hearts. In which respect, it may be truly said, that as the loue of God is the fountaine of al true obedience, so the loue of the world is the chiefe, and almost only motiue vnto all sinne, and consequently the onely meanes which Sa∣tan hath to draw men from God, and to hold them in his miserable bondage and subiection. For who would renounce the seruice of God, and serue the diuell, if it were not to re∣ceiue this wages of iniquitie? who in the spirituall conflict, would leaue the standard of the Lord of hosts, who being omnipotent in power, is sure in the end to haue the victorie, and hath promised to all his souldiers no lesse then crownes and kingdomes; were it not that Satan allureth and hireth them to fight on his side, with the present pay of worldly ri∣ches, pleasures, and preferments? Who by sinning would ha∣zard his soule to eternall torments, if hee were not allured with these inticing baits of earthly vanities? Who would in∣tertaine sinne, if it should come alone, and appeare in it owne vgly and monstrous shape, though now they willingly giue it the best welcome, and lodge it in their hearts, because it commeth disguised, and (as it were) guilded ouer with this worldly beautie? Who would bee at Satans absolute com∣mand to doe his will, without hope of any reward; though

now they willingly hearken, when he saith, All this wil I giue thee if thou wilt doe me seruice? Would we therefore know wherein Satans power chiefly consisteth, whereby hee van∣quisheth such great multitudes, and raigneth and ruleth as the prince of the world in the hearts of vnbeleeuers? Surely it is not so much in his owne strength, as in these worldly aides. For his power and malice is so limited by God, that he cannot ouercome by force and violence any, who haue but so much as a desire to make resistance; and hee is onely permitted to get the victorie ouer those, who are willing to be ouercome, and to leade them alone into his seruitude and subiection, whom hee can perswade to acknowledge him as their lord and master. And therefore hee seldome bringeth his forces against vs into the open field, or attempteth to o∣uercome vs by force and violence; but he seeketh treacherou∣slie to betray vs, by perswading vs to a parley, wherein hee v∣seth these worldly vanities, as his eloquent and most preuai∣ling orators, to allure vs to leaue the Lord, and to listen vnto him, seeing he perswadeth vs to nothing, but that which ten∣deth to our present profit, and which is most pleasing to our naturall appetites. He will make vs beleeue, that the sinne is but small, and the reward great; and say vnto vs, as Bethshabe* 1.1692 to her sonne, I haue a smal suite vnto thee; denie me not. Though if we haue wisdom to discerne it, we shall easily perceiue that our harkning vnto it, will cost vs no lesse, then the losse of Gods Kingdome. He will offer vs honours, and promise that we shall be highly aduanced aboue other men; but we must first by sinne bow vnto him, and doe him reuerence: he will promise vs riches, but vpon the condition that we be content to vse fraude, and deceit, oppression and crueltie, for the com∣passing of them. He will tender vnto vs varietie of delights; but if we will haue them, we must to inioy them, neglect the seruice of God, and vse them immoderately and in excesse. Vnto which perswasions, we are too too readie to listen and yeeld, not simply, because Satan requireth it, but because wee dote on the loue of these worldly things which he offereth vnto vs. These then are that treble cord of vanitie, whereby the diuell draweth men into all iniquitie; these are the sty∣thies

of this hellish Vulcan; whereupon he hammereth and forgeth his chaines of tentations, wherewith hee draweth men into the pit of perdition, and his mortall darts, with which he woundeth them to eternall death. These are the nailes wherewith he fastneth the hearts of carnall men to the earth, so as they can neuer lift them vp in any heauenly medi∣tation. These are the tempters choisest and best approoued weapons, wherewith being armed, hee presumed to en∣counter our Sauiour Christ, the eternall sonne of God: All* 1.1693 this will I giue thee, if thou wilt fall downe and worship me. These are his allurements, wherewith he inticeth vs to swallow the deadly hookes of sinne, which are so vglie and monstrous in their owne nature, that we would no more easily be perswa∣ded to swallow them, then the fish the bare hooke, if they were not couered with these alluring baits, which are so pleasing to our carnall appetites. These are the woods and bushes, wherein Satan laieth his secret ambushments, that he may suddenly assault vs and ouercome vs at vnawares, whom he could not vanquish in a pitched battell; and the bootie* 1.1694 which he inticeth vs to prey vpon to our destruction. In a word, as these worldly things are the tempters chief induce∣ments to perswade vs vnto sinne; so are they the instruments and meanes of wickednesse, when wee are inticed to inter∣taine these euill motions. For by the helpe of these, prodigals* 1.1695 maintaine their harlots, and themselues also in their riotous courses; by these the glutton and epicure vphold their proud brauerie and delicious fare, and are inabled to passe their* 1.1696 time in voluptuous and carnall delights; with these are men armed for any villanie, and are strengthened and borne out in tyrannie, crueltie, and oppression. All which happeneth not out of the nature of the things themselues (as before I haue shewed) but through the corruption of those who ha∣uing them, doe abuse them, both as occasions and meanes, inducements vnto, and helpes and furtherances of their wicked courses.

But let vs for the better cleering of the former point, more* 1.1697 specially consider of those instances, honours, riches & plea∣sures, and shew how they seuerally are by the malice of Sa∣tan

and our corruption, prouocations vnto sinne, and the or∣dinarie wages of impietie and wickednes. And first for ho∣nours; who seeth not, that being immoderatly loued and de∣sired, they lay men open to intertaine the tentations of the diuell, and make them willing to commit any outrage and wickednesse, which seemeth to promise them any glorie or preferment? what fraud and dissimulation will they spare to vse? whom will they not supplant? what friend will they not betray? what kinsman, brother, or father will they re∣spect? yea whose ruine will they not plot? and whose blood will they not spill, that they may obtaine their ambitious de∣sires,* 1.1698 and aduance themselues to their affected promotions? What was the cause which mooued Adam to neglect the voyce of his Creator, and to hearken to the tempter, but his aspiring ambition which made him to listen vnto Satan vp∣on the first offer of honour, when hee promised that they should be equall with God? What was the cause of Caines murther, Corahs conspiracie; Abimelech his cruell slaughter of his brethren; of Absalons vnnaturall rebellion against his louing father; of Balaams desire to haue cursed Israel, of Ha∣mans* 1.1699 bloody plot to murther all the Iewes, of Nebuchadne∣zers idolatry, and of Herods arrogancie, whereby he intitled himselfe to Gods royalties? what but vaine glorie, & world∣ly honours immoderatly loued and desired?

The like also may be said of worldly riches, which being* 1.1700 ouerualued and too much affected, become of Gods bles∣sings, Satans baits, wherewith he inticeth men to fall into ten∣tations and snares, and into many foolish and noisome lusts, which drowne men in perdition; for the desire of money is the roote of all euill, as the Apostle speaketh. And hence it is that the Lord commandeth the Israelites to burne with fire the grauen images and idols of the heathen, and not to couet the siluer and gold that is on them, nor to take it vnto them, lest they should be* 1.1701 snared therewith. To which purpose one saith, that there is a snare in gold, birdlime in siluer, intangling nets and grins in lands and lordships: and therefore, that if wee too greedily couer gold, wee shall be▪ strangled and choaked; if wee too eagerly seeke siluer, we shall be catched in this lime; if wee

couetously seaze vpon these large lordships, wee shall be in∣tangled and insnared. And another exhorteth vs by al means to flee the immoderate loue of gold, as being a flattering* 1.1702 traitor to our soules, the parent of sinne, and the diuels depu∣tie to draw vs on into all wickednesse. Yea so deceitfull are these snares that few escape them; and so strong they are to hold all whom they catch, that few who are once intangled in them, can euer get freedome and deliuerance. And there∣fore the sonne of Syrach maketh it one of the wonders of the world, to finde a man perfect in this triall: Who (saith he) hath been tried thereby, and found perfect? let him be an example of* 1.1703 glorie, &c. So that Satan, the great enemie of our saluation, hath not much adoe to vanquish and leade captiue vnto all maner of sin, those who set their hearts vpon these worldly riches, seeing to get the prey, they are readie of themselues without his instigation, to runne willingly into these snares, and with all speede to preuent one another in catching of these baits, euen when the hooke of sinne lying hid in them, is readie to choake them; striuing who shall doe most dili∣gent seruice to the prince of darknesse, when he offereth for their reward the rich wages of worldly wealth. Yea and whē they finde themselues catched in these nets of perdition, by feeding on this pleasing baite, so farre are they from desi∣ring, and vsing the meanes of their deliuerance, that they re∣ioyce in their snares, and desire more and more to be intang∣led, as though they thought it a thraldome to be set at liber∣tie, and the greatest freedome to be so inthralled. For who seeth not by daily experience, that couetous men, like fish* 1.1704 about the baited hooke, striue who shall catch the choaking prey, not caring to bee taken, so they may take it; to lose themselues, for worldly gaine; and whilest they may prey on this baite of wealth, to make their soules a prey to that hellish fisher, who seeketh to catch them on the hooke of perdition? Who seeth not that for the getting of wealth they are wil∣ling to omit all duties to God and man; to neglect friends and kinred, to lie, dissemble, defraud, oppresse, and what not, that by spoiling others, they may increase their owne stock? And as Satan now preuaileth by the helpe of this golden bait

in catching of innumerable soules in the snares of sinhe, so hath he euer done in former times; for herewith he allured Achan to theft, Gehezie to take the vntimely bribe, to Gods dishonor, and his masters discredit; Achab to murther and oppression; Ananias and Saphira to lie vnto the holy Ghost, Demas to embrace the world, and leaue Christ, and Iudas to betray his Lord and Master, and together with him his owne soule. Euen as in our owne daies by the same meanes he allu∣reth Magistrates to receiue bribes, and peruert iustice; Mi∣nisters to make simoniacall contracts, and to multiplie their liuings, taking all the care for the fleece, and nothing for the flocke; Lawyers to plead in bad causes, and to oppose the good; Officers to play the extortioners; Land-lords to vse cruelty and oppression; and Citizens to rob their neighbours by fraud and deceit. And that which is most lamentable, he doth insnare in sinne with this bait of riches, not worldlings only, who make a god of gaine, but euen professors of reli∣gion, who are readie oftentimes to straine their consciences, and (as it were) to set them vpon the racke, for the inriching of themselues with this Mammon of iniquitie.

Finally, worldly pleasures immoderately loued, become* 1.1705 tentations and snares to intangle vs in sinne, and those sweet potions which with their pleasing delight allure vs to drinke with them the deadly poyson of impietie and wickednesse. With this inticing bait Satan perswaded our first parents to eate the forbidden fruit, because it was beautifull to the eye: herewith he allured the sonnes of God to match in marriage with the daughters of men, when they saw that they were faire to looke vpon: with it hee inticed Lot to ioyne in neighbourhood with the wicked Sodomites, because their countrey was pleasant and delightfull, and afterwards to commit those grieuous sinnes of drunkennesse and incest: with this bait of pleasure he drew the people of Sodom and Gomorrah to vnnaturall filthines, and to fall into all manner of abominations: with it he inticed the Israelites to commit* 1.1706 whoredome with the Midianitish women; Dauid to adul∣terie and murther, and Salomon to fornication both corpo∣rall and spirituall. And this is that bewitching allurement,

whereby the diuell so much preuaileth euen in these daires, by causing men to fall in this spirituall fight into these lime pits of carnall pleasures, and so obtaining an easie victorie, he leadeth them away captiue into all manner of sinue, as chambring and wantonnesse, lust and vncleanenesse, surfet∣ting* 1.1707 and drunkennesse, and whatsoeuer other wickednesse may further them either in the procuring, or enioying of their carnall delights: with all which the flesh being fed and pampered, becommeth a strong assistant vnto Satan in assaul∣ting the spirituall man, and in leading him captiue vnto sin: whereby the folly of worldlings clearely appeareth, in that they willingly nourish this secret traytor, and strengthen this enemie against themselues, taking all their care in get∣ting, and their comfort in enioying that, which inthralleth them in the bondage of sinne, and both furthereth and en∣creaseth their fearefull condemnation: as though the wic∣ked flesh were not a soile fertile enough to nourish and bring forth the fruits of wickednesse, vnlesse it were made more rancke with this dung of worldly vanities. And thus haue I shewed that these earthly things, honors, riches and plea∣sures being immoderately loued and desired, doe become the diuels baits and snares to intangle vs in sinne to our per∣dition and destruction: whereby it appeareth how dange∣rous and desperate the state of worldlings is, who are on all sides beset with nets, which that deadly fowler Satan doth continually watch, and (as Bildad speaketh) do walke in the* 1.1708 middest of snares, so as they cannot step forward a foot to at∣chieue their desires, but they are in danger of catching; yea and haue not onely snares vnder their feet, but ouer their heads readie to fall vpon them, and to catch them by the neckes; for so the Psalmist saith, that God doth raine snares* 1.1709 vpon the wicked, so as they can no more auoid them, then the drops of water which come downe in a stormie shower: the which their case is so much more desperate, because they are so farre from shunning these nets and snares, that they wil∣lingly seeke them, and wilfully leape into them, not caring to intangle their soules in sinne and death, so they may pray

for the present vpon the worlds alluring baits: like herein to the sillie flies, which need no call to allure them to the honi∣pot, nor force to thrust them in, seeing they are readie to come of their owne accord, and to drowne themselues, with∣out any compulsiō of outward violence. But let vs who haue better hopes auoid their folly, & weane our affections from this worldly dotage, which in the end wil bring destruction; for why should we be in loue with these baits of vanitie, see∣ing vnder them is hid the hooke of sinne which will mortal∣ly choake vs? why should we with such care seek these snares, which being found will but intangle vs, and make vs Satans prey? why should we so greedily snatch and hold these pric∣king thornes, which when we haue them will pierce and wound vs? and so eagerly catch this treble cord of vanitie, a•• soone as Satan doth but cast it out, that so he might draw vs into hell and destruction? Let vs not therefore prey greedily on the fowlers baits, that we be not catched in his snares, and seeing there is no safetie or securitie vpon the earth, which is ful of grins & nets; let vs follow the example of the silly bird, which mounteth aloft towards heauen, when she seeth any danger of being catched, thereby making frustrate the fow∣lers hopes; for as the Wise man speaketh, in vaine is the net* 1.1710 spread before all that hath wing, because it is in their power to escape by flight: and so if we will escape the manifold snares and nets which Satan and the world haue laid to catch vs, let not our hearts and affections be still groueling on the earth, but let vs mount aloft with the wings of faith and loue, and* 1.1711 haue our conuersation in heauen, minding and meditating vpon those surpassing ioyes, which are there reserued for vs; and so shall we contemne these worldly things as base vani∣ties, in comparison of that eternall and vnspeakeable happi∣nesse;* 1.1712 and be freed from the danger of these snares: so as with the Psalmist we may sing to the praise of God: our sc••lt is escaped, euen as a bird out of the snare of the fowler, the snare is broken and we are deliuered. For there is no danger of the snare if we neglect, or but lightly esteeme of the baite, nei∣ther can Satan that cunning fowler euer catch vs in his nets,

vnlesse we stoope when we heare his alluring call, and gree∣dily hunger after that prey, which he hath purposely set out, that he may prey vpon vs.

The last spirituall euill which these worldly things immo∣derately* 1.1713 loued, do bring to those who so affect them, is, that they expose them to the heauie wrath of God, and his feare∣full plagues and punishments, in the day of his visitation: for when men haue set their hearts and affections vpon these earthly vanities which are Gods due, and do rightly apper∣taine to him alone, and are by them made the seruants of sin, and slaues of Satan, readie to perpetrate and commit any wickednes, which may helpe forward to the obtaining of these things which they so much desire, and yet notwith∣standing passe their time in securitie, and reioyce in the frui∣tion of their beloued vanities, blessing themselues in their vaine hopes, as though they needed no other supplie of their wants, nor further helpe to be freed out of dangers; then the Lord being zealous of his owne glorie, doth cause his ven∣geance to wax hot against them, and pursueth them with his iudgements and plagues till he haue vtterly destroyed them, euen, when they least suspectany any danger of approching euil: so the Lord threatneth worldly men, who tooke all their de∣light in earthly things, and in the fruition of them passed their time in impenitencie and securitie, promising vnto themselues immunitie in time of danger, that hee would* 1.1714 sweepe away their vaine confidence, disanull their couenant with death and agreement with hell, and that when the scourge pas∣sed ouer, it should not ouer-passe them, but take them away, &c. And the Apostle describing the enemies of the crosse of Christ, ioyneth these together, that they were such as did* 1.1715 mind earthly things, and h••d damnation for their end. How lit∣tle therefore are we beholding to the world and worldly* 1.1716 things, seeing their friendship and loue exposes vs to the wrath and anger of God; and by satisfying our desires in the fruition of some small benefits, do make vs (whilest we too much dote vpon them) liable to Gods greatest iudgements, and most grieuous punishments? But this wil yet more plain∣ly appeare, if we further consider the speciall instances, and

first these worldly honors when they are excessiuely loued and ouer-greedily desired, do by our wicked getting, and proud keeping them, expose vs to Gods wrath and venge∣ance, in the day of his visitation: for hard and almost impos∣sible it is, to the corrupt nature of man to be aduanced to high places and great dignities, and not to be proud of his preferment; hard it is to be magnified among the people, and not also too much to magnifie a mans owne worth, and to o∣uerweene his gifts and good parts: hard it is for a man to be great and glorious vpon earth, and to keepe a due remem∣brance of him from whom he hath receiued his glorie and greatnes. And contrariwise, through the same corruption of our nature, those who are aduanced to honorable places are apt to be puffed vp in pride, to forget the Lord who hath preferred them, to rob him of his glorie, and to arrogate the praise of their preferments to themselues, their owne poli∣cies, and good parts which is due and peculiar to God alone, by reason of which abuse they commonly make God their enemie, and inflame his wrath against them, for their sacrile∣gious impietie; and the more gloriously they shine before men, the more their honor is obscured in the sight of God; the more they magnifie and extoll themselues, the more doth he vilifie and contemne them; yea he doth not only despise them in their greatest pride as abiects, but opposeth against them as enemies, and as his corriuals in that which is most deare vnto him, his honor and glory; as though he should say; To me belongeth this combate against the proud, with mine owne hand must mine owne title be tried, and glory defended; this man encroching vpon my right, challengeth me to the fight, as my speciall aduersarie and enemie, and therefore I wil take mine owne cause into mine owne hand, and auenge me of my soes who rise vp and rebell against me. Now what can befall them but confusion, shame and destru∣ction, against whom God purposely opposeth as a sharp and seuere enemie, seeing he is so powerfull that none can stand before him in his anger, nor deliuer himselfe or any other out of his hand; but strong and weake, King and people, are all alikeliable to his plagues, when he goeth his circulte

of visitation, and sitteth in his assizes to iudge the earth? Of which fearefull vengeance executed vpon proud potentates we haue many examples, as in Pharaoh drowned in the red* 1.1717 sea, in Corah and his confederates, swallowed aliue by the earth, in Abimelech killed by a woman, Absalon hanged by his owne haire, and Haman on his owne gallowes, Athaliah, Nebuchadnezer, Herode and many others. And thus also ri∣ches being immoderately loued, do expose those who haue them to Gods wrath, and bring vpon them his fearefull iudgements. So Zophar speaking of the couetous worldling, saith, that as he hath deuoured substance, so he shall vomit it a∣gaine;* 1.1718 for God shall draw it out of his belly: he shall sucke the gall of aspes, and the vipers tongue shall sl••y him, &c. And the Pro∣phet Esay denounceth a fearefull woe against them, who ioy∣ned* 1.1719 house to house, and field to field, as though they would dwell alone vpon the earth: and the Prophet Habacuk likewise, Woe be vnto him (saith he) that coueteth an euill couetousnesse to his* 1.1720 house, that he may set his nest on high, to escape the power of e∣uill. Thou hast consulted shame to thine owne house, by destroying many people, and hast sinned against thine owne soule: for the stone shall crie out of the wall, and the beame of timber shall an∣swere it. An example of which fearefull vengeance executed vpon the couetous we haue in Achan, who was destroyed with all his familie; in Balaam, who was slaine with the Ma∣dianites, for affecting the reward of iniquitie. In Gehezi, who together with all his posteritie were smitten with le∣prosie. In Tyre, who had heaped vp siluer as dust, and gold as the mire in the streets, whō the Lord threatneth to spoile of* 1.1721 al her wealth, and to consume her with fire, though she were enuironed with the sea, and wanted no water to quench it. The like also may be said of voluptuous pleasures, which make vs liable to Gods wrath and vengeance, when we set our harts vpon them, and take more care to please our selues, then to please God. And thus the Lord punished that de∣light which our first parents tooke in eating of the forbidden fruit, with the losse of Paradise, and that which was worse, with the losse of his fauour; Noahs drunkennesse with the scorne and contempt of his sonnes; Lots incest with a cursed

posterity, the Sodomites fulnesse and filthinesse; with fire and brimstone from heauen. And Lots wife for looking backe, with a desire to inioy those pleasures of sinfull Sodom, was turned into a pillar of salt, that she might (as one saith)* 1.1722 season vs with her example, and keepe vs from lusting af∣ter these worldly vanities. And thus the whole tribe of Ben∣iamin almost were vtterly destroyed for not punishing the a∣bominable vncleannesse of some few among them. And e∣uen Dauid himselfe lost that delight which hee had taken in his vnlawfull lust, with the sting of conscience, apprehension of Gods wrath, and by his owne sonnes shamefull abusing of his concubines in the sight of the people. Which iudge∣ments and punishments if any escape in this life (as they sel∣dome doe, because voluptuous pleasures doe almost alwaies bring their punishment with them) yet they shall most sure∣ly be ouertaken with God, plagues in the life to come: ac∣cording to that of the wise Preacher: Reioyce o yong man in thy youth, and let thy heart cheere thee in the daies of thy youth,* 1.1723 and walke in the waies of thine heart, and in the sight of thine eyes; but know that for all these things God will bring thee to iudgement.

CHAP. XXXV.

Of the euerlasting euils which worldly things immoderate∣ly loued, do bring to those who haue them.

ANd thus haue I shewed the temporal euils* 1.1724 both ciuill and spirituall, which doe ac∣companie these worldly things, when they are ouerualued aboue their worth, and immoderately affected and desired. It now followeth that wee intreate brief∣ly of those which are euerlasting in the life to come. For wel were it with worldlings, if the earthly things which they immoderately loue, were onely hurtfull to their soules and bodies whilest they continue here; for then they might set their temporall gaine against their temporall losse, and haue

their hurts counteruailed (at least in their opinion) by their profit and benefit. But this maketh their estate most misera∣ble, in that their worldly delights and comforts; are but mo∣mentanie and of short continuance; and the euils and pu∣nishments vnto which they haue made themselues liable, ei∣ther by their wicked getting or abusing them, shall be end∣lesse and euerlasting. For as the wounds of the body are soone made, and long in curing; so these sores of sin which attend vpon the euill getting or keeping of earthly vanities, are made in a moment, but when they are made, they are ne∣uer cured, vnlesse in this life we applie vnto them the preci∣ous balsum of Christs blood, and wash these spirituall wounds with the teares and water of true repentance. Now these euils which they bring in respect of the life to come, are either priuatiue or positiue. The priuatiue euill which these worldly things immoderately loued bring, is that they depriue and hinder those who set their hearts vpon them, of the eternall ioyes of heauen. For the Psalmist, enquiring of the diuine Oracle of truth: who shall ascend into the mountaine* 1.1725 of the Lord; and who shall stand in his holy place; receiueth this answere: he that hath innocent hands, and a pure heart, which hath not lift vp his mind vnto vanitie, nor sworne deoeitfully. And the Apostle speaking of those who are effectually called to the fruition of these ioyes, saith, that not many wise men* 1.1726 after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world to confound the wise▪ and God hath chosen the weake things of the world, to con∣found the mighty things; and vile things of the world, and things which are despised hath God chosen, and things which are not, to bring to nought things that are. And in another place hee tel∣leth vs, that he who soweth to the flesh, shall of his flesh reape cor∣ruption;* 1.1727 euen as contrariwise, he that soweth to the spirit, shall of the spirit reape life euerlasting. So that commonly those whom the world refuseth, God chuseth, whom it disgraceth, he ho∣noureth; and contrariwise, they whom the world magnifi∣eth, those the Lord despiseth, whom it imbraceth, those he reiecteth. And hard it is and euen impossible, that our hearts should be fixed on the world, and yet our soules inherit eter∣nall

happinesse, that we should haue our conuersation in the world as citizens of the earth, and yet hold sure our inheri∣tance in Gods kingdome. And therefore as some thinke, our* 1.1728 Sauiour before he would giue his disciples some smal glimps of that heauenly glory in his transfiguration, first withdrew them apart vnto mount Thabor, separating and diuiding them as it were from the world, to teach vs typically this les∣son, that hee who will euer hope to see and enioy eternall glory, must first draw his affections from the world, and haue their conuersation in heauen, seeking those things which are aboue, and raising his meditations into the moun∣taine of Gods holinesse. To this purpose one exhorteth vs to weane our affections from the loue of these worldly vani∣ties, because if our hearts bee fixed vnto them, they will de∣priue vs of euerlasting glory: Learne to contemne (saith he)* 1.1729 those things whilest thou art aliue, which thou canst not haue after thou art dead. For it is hard, yea altogether im∣possible, that a man should with immoderate loue enioy these temporall good things, and those that are eternall, that he should here glut his appetite, and there haue his soule sa∣tisfied with heauenly ioyes, and so passe from one delight to another, and appeare glorious both in earth and heauen, &c. seeing the more we are delighted with earthly vanities, the more are we separated from eternall glory.

Now if we would know the reasons why both these can∣not* 1.1730 stand together, and why we cannot set our hearts vpon the things of the world whilest we continue with them, and afterwards inherit heauenly happinesse; they are easily ren∣dred: for first, those who too much affect these earthly things, they too little regard, or vtterly contemne that eter∣nall glory in the life to come; if they be in loue with the flesh pots of Egypt, they will neuer trauell cheerefully towards the land of promise; if with Esau they more esteeme their pottage then their patrimonie, they wil take no great paines to be assured of it, or sel al their title and interest which they haue in it at the basest prizes; if they can be content with the prodigall sonne to feed on the huskes of worldly vanities, among the filthie swine, so long as they can haue plentie of

them, they will neuer care to returne vnto their heauenly father, neither will they giue all they haue to buy this pre∣cious pearle of glory, if they more esteeme their earthly pos∣sessions, and in comparison of them basely value those hea∣uenly treasures. So one saith, that holy delight in heauenly happinesse shunneth the heart which is prepossessed with* 1.1731 worldly desires, neither can there bee any mixture of things truely substantiall, with emptie vanities; of true▪ things with false; eternall with transitorie, spirituall with corporall, the highest with the lowest, so as a man may at the same time sa∣uor of those things which are aboue, and those things which are beneath. For these worldly things haue in them a be∣witching quality, whereby those who affect them, are blin∣ded that they cannot see those heauenly riches, though much greater and better, and so being out of sight, they are also out of mind, and are either quite forgotten, or vtterly disre∣garded. And as he who loueth an harlot doth presently loath his wife, taking his whole delight in her companie and wan∣ton dalliance, and esteeming his owne home a iaile or pri∣son; so they who set their hearts vpon this worldly strum∣pet, doe presently contemne our husband Iesus Christ, and flee from our heauenly home, as if it were the place of their banishment. And this the Apostle implieth, where hee saith* 1.1732 that the outward forme or beautifull appearance of this world doth seduce or misleade men out of their way, like the going fire which leades those who behold it into hedges and ditches, and so blindeth and dazleth them, that they can∣not find the way to their owne home. In which regard this bewitching world is fitly likened to a kind of serpent called by the Grecians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which when she cannot ouertake the fleeing passengers, doth with her beautifull colours astonish and amaze them, so as they haue no power to passe away till shee haue stung them; for so doth the counterfait beauty and braueir of the world inueigle and bewitch those who behold it with ouerpartiall eyes, that they stand astonished till it haue stung them with carnall concupiscence, and do∣ting loue, so as they haue neither will nor power to set one

foote forward towards their heauenly countrie. But as the Rubenites hauing taken a liking of the countrie which was first conquered, because it was fit to feed their cattell (al∣though it were farre from the Temple, where they should receiue the food of their soules) and therefore to enioy it renounced all interest in the land of promise: so these world∣lings set their harts and affections vpon the earth and ea••th∣ly vanities, because they are at hand, and fit to feed their sensuall and brutish appetites, preferring it before the hea∣uenly Canaan, and temple of Gods holinesse, where their soules might be satisfied with those rauishing ioyes, and sur∣passing pleasures which are at Gods right hand for euer∣more. Or if they doe not hinder them from this heauenly happinesse, by causing them to forget and vtterly neglect it, yet at least by slacking their pace, and causing them to seeke after it negligently and remissely: and whereas there is such a zeale in those who attaine vnto the kingdome of heauen, that as our Sauiour Christ saith, they striue to enter into the straite gate, and are ready to take possession of it by an holy* 1.1733 kind of violence and force, sparing for no paines, nor staying* 1.1734 for any danger; these men who are wedded to the world, are cold and slacke in this pursuit, being altogether vnwil∣ling to take any paines, or to sustaine the least brunt of any danger. Or if at any time they shew a little earnestnesse more then ordinarie, presently this zeale is quenched with these watrish and earthly vanities; and the world catching fast hold of them, maketh them to stay, and neuer ceaseth wrestling with them till they haue the foile and ouerthrow. In which conflict these worldly things are vnto them but as clothes to wrastlers, whereon their aduersarie taketh faster hold to giue them a fall; and (as one saith) the world casteth* 1.1735 vpon them this dust of earthly vanities, that he may seaze on them the surer, and keepe them from slipping out of his vn∣kind imbracements; from which dangers they might bee freed, either if they were naked & destitute of these worldly vanities, or at least if they kept them on as loose garments, which are easily pulled off; being not fare in loue with them

whilest they haue them, and standing firmely in their pati∣ence, and well contented in their minds, when they are ta∣ken away.

Finally, as these worldly things immoderately loued, doe* 1.1736 hinder men from seeking after the heauenly ioyes of Gods kingdome, so doe they moue the Lord to restraine his boun∣tifull hand, from giuing and bestowing them. For he onely giueth his best gifts to those who best esteeme them, and be∣stoweth his benefits vpon them alone who doe seeke and sue for them, seeing those only who feele their owne want, and acknowledge the incomparable worth of these rich gifts, wil euer be truely thankfull for them. Now who that is wise a∣mong men would bestow his greatest benefits where hee is sure to receiue the least thanks? Who would giue gifts of value, to those who cannot value them, but preferre euery base trifle aboue them, in their foolish estimation? Who would bestow a rich diamond on him, who more esteemeth of a painted glasse; or a piece of gold on such an one as more highly valueth a shining counter? Who would make him his heire to a goodly inheritance, who preferreth before it, e∣uen in his ripest iudgement, a top and scourge, or some such childish vanity? or make him lord of his lasting labours, who taketh more delight in a butterflie, or a brittle sopie bubble? And do wee thinke the Lord lesse wise then man, that hee should bestow those eternall treasures vpon those who con∣temne them, preferring before them euery childish trifle, and worldly vanitie? will hee giue his chiefe iewels to those who doe not know how to value them? and make them heires of an eternall kingdome, who more highly esteeme, and deerely loue, and earnestly desire, and painefully seeke these earthly trifles, which are as contemptible in their worth, as momentanie and vncertaine in their continuance? no no assuredly; these prophane Esaus must not haue the birthright and blessing, who following their carnall appe∣tite doe preferre before it a messe of pottage; these carnall Israelites who more esteeme worldly bondage, then the glorious liberty of the sonnes of God, and the fleshpots of Egypt, more then the fruitfull Canaan, shall perish in this

earthly wildernes, and neuer enter into the holy land. These sonnes of Adam, who loue an Apple better then their Crea∣tor, and care more for the present to please their licorous pal∣let, and carnall appetite, then for those ioyes which are vn∣speakeable and eternall; shall neuer (without serious repen∣tance) be thought fit inhabitants for the heauenly paradise. They who with the wise of Lot, looke backe to this Sodom* 1.1737 of sinne, which by Gods determinate sentence, is destinated to fire and brimstone, delighting more in those pleasures of vanitie, then in Gods gratious deliuerance, shall be made fearefull examples of his heauie iudgements, and pillars or lasting monuments, to giue others warning, that they bee more wise in their choice. For as our Sauiour Christ hath taught vs; No man that putteth his hand to the plough, and* 1.1738 looketh back, is apt and fit for the Kingdom of God, and they who will not forsake all to follow him, yea, hate father and* 1.1739 mother, wife and children, brethren and sisters, and their owne life also, when they come in comparison with the loue of Christ, and his holy Father, he will neuer thinke them wor∣thie to be his disciples, to follow him in the Kingdome of grace, and much lesse as coheires to raigne together with him in the Kingdome of glory.

But let vs descend from the generall to the speciall instan∣ces.* 1.1740 And first for honours, and the vaine glory of the world, what greater impediment can there be then they, to hinder any from attaining the eternall glory of Gods Kingdome, when being inioyed or desired, they are ouerualued, and too much loued and affected? For (as I haue shewed) they make men the readie instruments of any sin (whereby a present for∣feiture is made of our heauenly inheritance) for the getting or preseruing of their honor & aduancement. They willing∣ly neglect the chiefe priuiledges and perogatiues of the sons of God, and onely plot and take paines in aspiring to their ambitious ends. They are apt to despise the exercises of re∣ligion, and to contemne the means of their saluation, as pub∣like prayer, and the ministery of the word, as better befitting the vulgar people, then such as they, who are so highly ad∣uanced aboue the common sort. Or if they heare the word,

they will not regard the threatnings of Gods iudgements against sinne, nor stoope to take vpon them the yoke of Iesus Christ, submitting themselues to be guided and ruled by his ordinance, as being a thing too base, for their honour and greatness. Finally, they skorne to goe in that onely way, which leadeth to eternall life and happinesse; but chuse by∣waies of their owne, as though they disdained to goe to hea∣uen in vulgar company, or to be saued after a common fashi∣on. For the Lord hath appointed, that all who desire to at∣taine vnto heauenly happinesse, should take paines, in trauel∣ling the narrow and afflicted way, and in entring the low and* 1.1741 strait gate that leadeth to life; but they refuse this difficult course, and chuse the broad way of ease and libertie▪ if not licentiousnesse. Our Sauiour hath told them, that they who will find rest to their soules, must stoope to take his yoke vpon* 1.1742 them, and learne to imitate his example, who was meeke and lowly in heart; whereas they thinke to come to the glory of his Kingdome, by that glorious way, in which ambitious pride hath set them, carrying their heads on high, and wal∣king with stretched out necks; and that which is worse, with hearts swollen with pride, and ful of vaine glory, and haugh∣tie insolence. So elsewhere he teacheth them, that to such as are like vnto little children belongeth the Kingdome of Heauen:* 1.1743 and yet more plainely, that except those who are high min∣ded and ambitious bee conuerted, and become as little children (namely, in meekenesse and humilitie) they shall neuer enter into the Kingdome of beauen; and contrariwise▪ whosoeuer shall humble himselfe as a little child, the same is the greatest in the Kingdome of Heauen. Thus also he saith, that he who ex∣alteth himselfe shall be brought low, and he that humbleth him∣selfe* 1.1744 shall be exalted. Foolish therefore is ambition, which e∣uer aspireth to rise, and alwaies neglecteth the meanes of ri∣sing to the chiefe preferments; but when it mounteth to the clouds, and desireth most to touch the heauens, euen then it is most deiected, one foot still holding possession of hell in the behalfe of the whole body: and vnhappie (as one saith) is the ambitious man, which knoweth not how to compasse the greatest things, but seeketh to waxe great by smal trifles,

and to be onely little in that which is greatnesse, and most desirable. For whereas it is the onely way to true greatnesse and glory, to be humble and lowly in a mans owne eies, be∣cause (as our Sauiour hath taught vs) euen Publicans and sinners shall enter sooner into Gods Kingdome, then proud* 1.1745 Pharisies, though they be neuer so much magnified amongst men; they labour to aduance themselues vnto honours, by pride and ambitious aspiring, which when they haue them, are scarce worth their labour: as if when Kingdomes and true Monarchies were offered, and in dealing to those who would heartily desire and sue for them; men should vtterly neglect these chiefe preferments, and contend one with ano∣ther, who for an houre should be King in a play. But if wee would auoid this follie, and not bee ouertaken with this worldly dotage, let vs labour to attaine those chiefe prefer∣ments, and heauenly glory, by going in that way of humilitie which Christ hath first traced before vs: and as those, who raise the highest building, do first lay the lowest and dee∣pest foundation, or else it will soone sinke, and come to ru∣ine; so if we meane to become such temples, as are fit for God eternally to dwel in, let vs begin our building on the low foundation of humilitie. For though our countrie bee high, and situate on the mountaine of Gods holinesse, yet* 1.1746 the way that leadeth to it, is low and humble; and there∣fore let vs not foolishly refuse the way, if we thinke to come to the end of our iourney, nor thinke to leape from the hill of pride, to the hill of glorie, which is impossible, in respect of their great distance; but let vs first descend into the valley of humilitie, that afterwards we may ascend into the moun∣taine of glorie.

Thus also riches immoderately loued are notable impedi∣ments* 1.1747 in our spirituall iourney, and a chiefe meanes, and (as it were) a heauie clog to keepe vs from ascending into those heauenly ioies. So our Sauiour Christ saith vnto his Disci∣ples, Verily I say vnto you, that a rich man shall hardly enter into the Kingdome of Heauen. Yea and if they trust and set their hearts vpon them, he affirmeth, that it is easier for a camell to goe through the eie of an needle, then for a rich man to enter into

the Kingdome of God. And the Apostle Paul agreeing with* 1.1748 his Lord and Master, saith, that the couetous person which is an idolate••, hath no inheritance in the Kingdome of Christ, and of God. And this commeth to passe, first, because few of those who abound in riches, are effectually called, either because God passeth by them, and preferreth the poore before them; or because when they are called, they refuse to come, being wholly taken vp in their worldly imploiments. Of the for∣mer, the Apostle Paul saith, that God hath not called the mightie in the world, but the weake and helpelesse. And more* 1.1749 plainly the Apostle Iames saith, that we are not to respect the rich more then the poore (vnlesse also they be rich in faith and good works) because God hath chosen the poore of this* 1.1750 world, that they should bee rich in faith, and heires of the King∣dome, which he hath promised to them that loue him. Where∣upon an ancient concludeth, that if riches were absolutelie good, God would not haue made speciall choice of the poore to stand before him in his owne familie. And if some∣times* 1.1751 he make choice of rich men, it is no wonder; for it is not, that they should still hold in their hands their great a∣bundance, but as a wise and mercifull Physition, he maketh choice of these patients, that he may purge them of their su∣perfluities, and free them from that swelling which maketh them altogether vnfit to enter into Gods Kingdome. Of the other we haue an example in them, who were inuited to the* 1.1752 Kings supper, who were so imploied in their worldly affaires, that they had no leisure to come; whereby is signified, that they who set their hearts vpon the earthly mammon, haue not so much as any desire to vse the meanes of their owne saluation; but when they are by Gods messengers inuited and perswaded hereunto, they pretend worldly excuses, and will not hearken vnto them. As therefore the ship which is too heauily laden, is in greatest hazard, and most vnlikely to come safely to the desired hauen; because it is in dang••r to be pursued by pirats, who are readie to sincke her, and is not so fit to brooke the seaes, or indure a tempest, vnlesse some of her burthen be cast ouer bo••rd, and she lightned of her surcharging loade: so these worldly rich men, who are op∣pressed

with y^e cares of this life, & euen ouerburthened with superfluous riches, are in great danger neuer to come safely into the hauen of rest, because the spirituall pirats are more eager in pursuing them, and they more vnable to indure the tempest of tentations; vnlesse they cast some of their store vpon the face of the waters, as the Wise man exhorteth; and* 1.1753 bestow their superfluitie (which is vnto them as a trouble∣some burthen) in releeuing the poore members of Iesus Christ. In which respect, our Sauiour compareth riches to the bunch on the camels backe, which maketh those, who set their hearts vpon them, altogether vnfit to enter into the nar∣row and strait gate, that openeth into the ioyes of heauen. And as the camell hath not onely a natural bunch, but also an accidentall loade, both which hinder him from entring into any strait passage: so these couetous worldlings haue the naturall bunch of carnall concupiscence, and the accidentall Ioade, both of worldly riches, and of the sinnes which they haue committed in compassing or possessing them; the one whereof they must whether they wil or no lay aside in death; the other, vnlesse they shake off their burthen by true repen∣tance, shall accompanie them to iudgement, and hauing the waight of Gods wrath added vnto them, shall as an intolle∣rable loade presse them into hell. For as it is impossible for a man ouerburthened to climbe to the top of a steepe moun∣taine, vnlesse he lay his loade aside, or haue some assistants to carie it with him: so is it much more impossible, being loa∣ded with riches, and that guilt and sinne which vsually ac∣companieth them, to ascend into the high mountaine of Gods holinesse, vnlesse we lay aside our burthen, or commit it to the poore, as our porters to carrie it with vs; making with Zacheus restitution, to those whom we haue wronged, and imparting of that which remaineth a liberall share to chari∣table vses. In which respect (as one obserueth) riches in the* 1.1754 Latine tongue are fitly called impediments, or incumbran∣ces, because nothing more then they vsually hindreth men from going on in the way of grace, nor from attaining vnto the goale of glory, they being commonly to men like bur∣thens to those that runne a race, which keepe them from ma∣king

any speed, and tire them before they can come to the end. And as those who haue shooes farre too wide for their* 1.1755 feete, or garments, which being farre too side, traile on the ground, are altogether vnfit to trauell a long iourney; so those who haue superfluous riches, and much more then is fit for their place and calling, are as much hindred in their iour∣ney, which should bring them vnto heauen. In regard of which impossibility, for those which haue set their hearts vp∣on riches, to attaine vnto eternall happinesse, our Sauiour Christ pronounceth that fearefull woe against them; Woe be* 1.1756 vnto you that are rich, for ye haue receiued your consolation. For in truth what greater misery can befall a man, then to gaine gold and lose his God? to haue great possessions on earth, by making forfeiture of his heauenly patrimony? to abound with these temporary treasures, which are subiect to so many casualties, and sure to bee taken away by death, by making sale of those euerlasting riches and vnspeakeable ioies, which Christ, by his pretious bloodshed hath purchased for vs? And therefore let vs, as our Sauiour exhorteth vs, make vs* 1.1757 friends of the riches of iniquitie, that when we shall want, we may be receiued into euerlasting habitations. Let vs like wise mer∣chants failing in this worldly sea, cast our goods vpon the face of the waters, being indangered in these boisterous tem∣pests, that so we may saue our owne liues, and arriue safe at the hauen of happinesse, lest the curse of Simon Magus doe* 1.1758 light vpon vs, thy money perish with thee. Especially confide∣ring, that whereas that doth perish which they castaway, ours thus bestowed on charitable vses, shall bee restored when we come to our iourneies end an hundred fold, as our Sauiour hath promised. Let vs lay aside our golden fetters, and deare-bought clogs, seeing we are to run the spirituall race for the crowne of glory; and not so much consider their* 1.1759 costly prizes, and worldly value, as how much they hinder vs in ascending into our heauenly countrie: and let vs not in∣tangle our selues with this lime of superfluitie, but only haue so much vse of these earthly things, as is requisit for our pre∣sent necessities. Let vs cast away these superfluous burthens, which being kept, may make vs castawaies, and doe that for

the feare of God, which wise Merchants doe for feare of the sea, and bee as readie to leaue our vnprofitable load of riches for the safegard of our soules, as they are for the preseruing of their momentanie liues. And let vs not goe stooping and groaning vnder this vnsupportable waight, and be hindred thereby from finishing with ioy our iourney vnto our owne countrey; seeing we may haue the poore to help vs, and case vs of our load. For if we cannot, being ouerburthened, trauel far on euen ground; how much more vnable shall we be to mount vp therewith vnto the hie mountaine of Gods holi∣nesse? If we cannot runne an earthly race, being hindred with such clogs; how much lesse shall we be able to runne the spi∣rituall race that leadeth to heauen, when our hearts are op∣pressed with this worldly waight?

Finally, voluptuous pleasures, and euen those delights* 1.1760 which be lawfull in themselues, are, being immoderatly lo∣ued, notable hindrances of our heauenly happinesse. For they who set their hearts on the vaine pleasures of the world, haue no affection to the pleasures which are at Gods right hand for euermore. They who take their felicitie in carnall de∣lights, neglect and contemne the euerlasting ioyes which are reserued in Gods kingdome, vsing all wicked and vnlawfull meanes, for the compassing of their voluptuous pleasures, though they make hereby a forfeiture of eternall glorie; and carelesly, yea sometime malitiously, neglecting all meanes whereby they may be assured of the saluatiō of their soules, and of the fruition of those heauenly ioyes, because they esteeme them not in comparison of their worldly delights. Or if they haue any purpose of going in the way which lea∣deth to happinesse, they are not able; for being pampered with pleasures, they are too p••rsie to trauell in this weari∣some pilgrimage. And if by forcible reasons and persuasions, they are moued to set forward in this iourney, they are pre∣sently discouraged; for being wholly addicted to case and delight, they will neuer indure the strait, rough, and vn∣pleasant way which is full of the thornes of afflictions, and briars of tribulations; but will presently with Lots wise look back to their delightfull Sodome, with a desire to enioy

again these pleasures of sinne, though they last but for a sea∣son. Besides, the Lord will not giue this chief iewell of eter∣nall happinesse to these voluptuous wantons, nor cast this precious pearle before these filthie swine, who taking al their delight to wallow in the puddle of iniquitie, will not sticke contemptuously to tread it vnder their filthie feete. And therefore what possibilitie is there of their saluation, seeing they are neither willing, nor able, to seeke after this eternall happinesse; nor the Lord willing to giue it without seeking, to such idle or skorneful sluggards as doe not think it worth their paines? And thus it appeareth that these worldly things immoderatly loued, are notable impediments to hinder vs from the attaining of eternal life, and those euerlasting ioyes of Gods kingdome. The consideration whereof should weane our hearts from these worthlesse, and (through our corruption) harmefull vanities, that we may the better settle them on the meanes, whereby wee may be assured of those heauenly excellencies: and seeing when they are fastned, and as it were glued vnto vs with carnall loue, they hinder vs from attaining vnto this eternall happinesse; let vs either hold these things with such contempt and carelesse respect, that wee may with ease lay them aside, when wee finde that they hinder vs in our iourney towards our heauenly coun∣trey: or if they offer to take faster hold, and to intangle vs in the snares of sinne, so as wee cannot goe forward in our course of godlinesse; let vs as the Apostle exhorteth vs, cast away euery thing that presseth downe, and the sinne that hangeth* 1.1761 so fast on, and let vs runne with patience the race that is set be∣fore vs, that so we may obtaine the crowne of glorie: for if euery man that prooueth masteries abstaineth from all things which might hinder him; doing all this to obtaine a corruptible* 1.1762 crowne; how much more should we follow the like practise, to obtaine that glorious crowne of blessednesse, which is un∣corruptible? And if, as our Sauiour Christ hath taught vs, we must pluck out our right eye, and cut off our right hand and foote, if they offend vs, and by causing vs to fall into sin, doe hinder vs in that Christian course, which would bring vs to eternall happinesse; because it is better to enter into euerla∣sting

life halt, or maimed, or with one eye, then hauing two* 1.1763 hands, two feete, and two eyes, to be cast into euerlasting fire; then how much rather should wee part willingly with these worldly riches, pleasures, and preferments, when by vn∣lawfull getting, or keeping them, they will cast vs into hell, and for euer depriue vs of the ioyes of heauen? for better it is to enter into these neuer ending ioyes, poore, contemp∣tible, afflicted, and full of sorrowes, then hauing abounded in riches, glorie, and carnal pleasures, to be afterwards throwne headlong into those hellish torments, and vnquenchable flames.

Secondly, the more we abound with these earthly things* 1.1764 in this life, the greater shall be our reckoning in the life to come; the greater also shall be their punishment, who are not able to yeeld a iust account to our great Lord and Ma∣ster at this last audit, if they haue not by faith and repentance whilest they continued here, gotten a generall acquittance for all that wherein they come short in this their reckoning. For according to the number of those talents which haue been committed vnto vs by God, the Lord will require a proportionable increase; and the more gifts we haue recei∣ued from him, the more glorie hee expecteth from vs; the greater his benefits haue been which he hath bestowed on vs in this world, the greater loue, thankfulnes, and obedience will he require at our hands. So that then it will not serue the turne, that wee returne vnto our Lord and Master the gaine of one or two talents, if wee haue receiued fiue, or ten; but they who haue receiued fiue, must with them gaine other fiue; and they who haue receiued ten, must increase them to ten more, if euer they meane to heare that sweete and com∣fortable saying; Well done good and faithfull seruant, thou hast* 1.1765 been faithfull in little, I will make thee ruler ouer much, enter in∣to thy masters ioy. O then what a terrible day will this be to those who cannot make euen their accounts, nor yeeld an* 1.1766 answerable increase to their great Lord and Master, when in the presence of his Saints and Angels, he shall call them be∣fore him to giue a reckoning? what a day of trembling and feare will this be to those vnprofitable seruants, who haue

hid their masters talent in a napkin, so as they cannot returne it with any increase? and how much more horrible then will it bee to them, who haue riotously wasted, and spent their Lords rich talents, in their wicked and worldly courses, whereby they haue dishonoured their master and hurt their fellow seruants? For what shame and confusion of face shall they bee possessed with, who haue receiued liberall wages from the Lord, that they might be the better incouraged and inabled to doe him seruice, when their Iudge shall tell them, and their owne conscience shall witnes against them, that they haue abused this rich bountie of God in the seruice of sinne and Satan, and spent his rich treasures vpon their owne lusts? how will they then desire the hils to fall vpon and co∣uer them from their wrathfull Iudge, that together with thē they may hide their reckoning? what would they then giue that they had imploied their prosperity for the setting forth of Gods glorie, and had vsed all his gifts to the honour of the giuer? and because they haue failed heereof, how many worlds, if they had them, would they part with, that they might haue but one day more to liue, wherein they might set straight their reckonings by true repentance, and faith in Iesus Christ? But then alas it will be too late, seeing the ac∣ceptable time and day of saluation is now past, and now their teares, groanes, sorrowes, and lamentations, shall be begin∣nings and parts of their hellish punishments; which if they had been vsed in time, and improued to the best in this life, would, through Gods gratious and free promises, and the precious merits of Iesus Christ, haue procured vnto them certaine assurance of the pardon of all their sinnes, reconci∣liation with God, and of the eternall inheritance, and neuer ending ioyes of his heauenly kingdome.

But let vs for the better cleering of this point insist in the* 1.1767 speciall examples. And first for honors; the more they are multiplied vpon men, the greater account they haue to make at the day of iudgement; for they haue receiued honor from God, that they might returne honor to him; they are by spe∣ciall priuiledge made glorious before men, that they might shine before them in an holie example, and glorifie God

more then others, whilest as precedents of godlinesse and righteousnesse, they draw on all their inferiours to a Chri∣stian imitation. Finally, they haue been aduanced by God to power and authoritie, that they might in his place, and as his deputies, rule their inferiours, euen as the Lord himselfe would rule, if hee were vpon the earth, countenancing the good, and discouraging the euill, rewarding vertue, and pu∣nishing vice, defending the innocent, and suppressing those who are vniust and iniurious, patronizing and maintaining iustice, and discountenancing vniustice, and sinne. Of which the further off they haue been from yeelding any reckoning in this life, the more strait account will the Lord take of them in the life to come. And therefore if they haue not only failed in all these duties, but wilfully neglected them, and vsed all their credit and power to quite contrarie purposes; as for example, if hauing been honoured by God, they haue dishonoured him, contemning his seruice themselues, and hindring others who would haue performed it; if they haue skorned religion, and made but a iest of godlinesse; if they haue made no conscience of swearing and forswearing, cur∣sing and blaspheming; and spent all their liues in riotous and voluptuous liuing; if they haue not only themselues thus of∣fended God, but haue made their faults scandalous, and their sinnes exemplarie, drawing on their inferiours to the imita∣tion of their wickednesse: If being in the place of God they haue ruled and gouerned, as the diuell himselfe would doe if hee were in a humane shape, discountenancing those who are good, and incouraging those who are euill, punishing vertue, and rewarding vice, defending the faultie, and sup∣planting the innocent, and either for fauour, friends, re∣wards, or respect of persons, vpholding iniustice and oppres∣sion, and ouerthrowing iustice and right; then shall they haue a most fearefull reckoning to make at the day of iudge∣ment, and wish rather that they had liued in reproch and contempt, then that hauing had all these honours and pre∣ferments, they should bee brought to such a dreadfull ac∣count. And thus they who haue most abounded in riches, shall haue also their reckoning hereby much increased; for

the Lord hath bestowed vpon men these talents, not that they should keep▪ them hid in a napkin, but that they should put them out to profit and aduantage; as when they imploy them to the glorie of God, in furthering the meanes of his worship and seruice, in relieuing the poore members of Ie∣sus Christ, and in performing the workes of mercie and cha∣ritie. And therefore in what a fearefull estate shall they be at this day, who haue vtterly neglected these religious and Christian vses; and contrariwise haue abused their riches, by either spending them vpon their owne lusts, in belly cheare, and brauerie, or imploying them as helpes to hinder Gods worship, and to oppresse and iniure the poore with all cruel∣tie and tyrannie? Finally, what a fearefull reckoning haue they to make, who haue spent the greatest part of their liues in voluptuous pleasures, as though they had quite forgotten the end wherefore they came into the world; as in furfet∣ting and drunkennes, chambring and wantonnesse, gaming and reuelling, playing and sporting; not caring to take any wicked course for the compassing of their pleasures, nor ma∣king conscience of any delight, whether it be lawfull or vn∣lawfull, so it may please their carnall appetite. O what reward can these men expect in this day of the Lord, when their owne consciences shall tell them, that they haue spent all their liues in the seruice of sinne and Satan, and in fulfilling the lusts of their owne flesh? What account will they then make to their Iudge, when being demanded how they haue spent their precious time, their strength, and wealth, which in plentifull manner they had receiued at the hands of God, they shall be able to make no other answer, but that they haue consumed them all in voluptuous vanities, and vtterly neglected the seruice of their Creator and continuall preser∣uer; spending all their daies either in idlenes, or luxurious∣nes, and wantonnes, which they should haue bestowed in glorifying God, and in getting assurance of their owne sal∣uation; wasting their strength in obeying their fleshly lusts, which should haue been imployed in doing seruice to their Maker and Redeemer; and bestowing all their riches in su∣perfluous

delights, suffering the poore to starue for want of bread to feed them, and of clothes to couer their naked∣nesse.

Lastly, as the abundance of these worldly things, abused* 1.1768 through immoderate loue, increaseth the reckoning of those who haue had them, so do they also increase their punish∣ments and hellish condemnation, when as they are altoge∣ther vnable to set straight their reckoning, being called to giue their accoūt before their Iudge. For it is iust with God, that those who in this life haue abused the greatest prosperi∣tie, should in the life to come endure the greatest miserie: that they who are most deepely indebted to Gods bountie for his benefits, should haue the straitest imprisonment, when hauing riotously and vnthankfully spent the Lords talents, they haue nothing to pay: that they who haue most disho∣nored God in his owne gifts, should proportionablie receiue the greatest measure of punishment: and finally, that they who hauing receiued the most liberal wages haue performed worst seruice, should be beaten with most stripes. So that at this day the abundance of these worldly things shall be but as it were the greater pile of wood, which being set on fire with the flame of Gods burning wrath, shall eternally con∣sume them who haue thus vnthankfully abused them; and their burning concupiscence after these earthly vanities, shal but increase the furious heate of those hellish flames, which shall torment them with tortures that are intollerable, and yet endlesse and euerlasting. So the greater honors men haue had in earth, the greater then shall be their shame and con∣fusion, ignominie and reproch, if they haue abused them to* 1.1769 the dishonor of God, and oppression of his seruants; for the mightie shall be mightily tormented: And he who is Lord ouer all will spare no person, neither shal he feare any greatnes, for he hath made the small and great, and careth for all alike; but for the mightie abideth the sorer triall. To which purpose one saith,* 1.1770 that the higher a wicked man liuing in his sinnes is exalted, the more fearefully shall he be ouerwhelmed with grieuous punishmen••; for when that which aduanced him is vanished,

that remaineth which is punished. He who is without desert honored in the way, shal be damned in the end of his iorney; and he who commeth to destruction by the prosperitie of this present life, passeth as it were by sweet meadowes, into the dungeon of darknesse, or place of execution. Thus also* 1.1771 those who haue abounded with abused riches, shall in the world to come exceed in punishment; and therefore our Sauiour pronounceth a woe against them, because alrea∣die in this world they had receiued all their consolation: and the Apostle prophecying of this future miserie, saith; Go* 1.1772 to you rich men; weepe and howle, for your miseries that shall come vpon you: your riches are corrupt, and your garments are motheaten: your gold and siluer is cankered, and the rust of them shall be a witnesse against you, and shall eate your flesh as it were fire: you haue heaped vp treasure for the last dayes. Behold the hire of the labourers which haue reaped your fields (which is of you kept backe by fraud) crieth, and the cries of them which haue reaped, are entred into the eares of the Lord of hostes: yee haue liued in pleasure on the earth and in wantonnesse, ye haue nourish∣ed your hearts as in a day of slaughter. So that the greater ri∣ches, the greater torments, if either they haue been vniustly gotten, or ill kept; in which respect well may they be called thornes, which not only in this life pricke those that hold them, wound them with tentations, and pierce them thorow* 1.1773 with many sorowes; but also in the life to come serue as thorns to kindle the fire of hell, and to make it burne with greater heate and furie. Which that we may preuent, let vs follow the counsell of the Sonne of Syrach; Lose (saith he) or forgo* 1.1774 thy money, for thy brothers and neighbours sake, and let it not rust vnder a stone to thy destruction. Finally, those who haue spent their liues in vnlawfull pleasures, or haue abused those which are lawfull, through through their immoderation and excesse, either in their delights, or in their loue, shall haue their sor∣rowes and torments the more increased at the day of Gods appearing to iudge the quicke and dead. In which respect our Sauiour pronounceth a fearefull woe against voluptuous worldlings; Woe be vnto you (saith he) that are full, for ye shall* 1.1775

hunger; woe be vnto you that now laugh; for ye shall waile and weepe. So the Apostle Peter saith, that they shall receiue the* 1.1776 wages of vnrighteousnes, which count it pleasure to liue delici∣ously for a season. And the Apostle Iames assigneth this as one reason, why the wealthie in the world had cause to weepe and howle, in regard of themiseries that should come vpon them, because they had liued in pleasure on the earth, and in wantonnesse. To which purpose one saith, that looke how* 1.1777 many carnall and vnlawfull delights worldlings haue had in this life, and so many grieuous punishments they shal indure when God shall take deserued vengeance on them in the life to come; for thence are we punished, whence we are wicked∣ly delighted; and whereas the pleasure passeth as being mo∣mentanie, the sinne and punishment remaine, as being euer∣lasting. An example whereof we haue in the rich Glutton, vnto whom Abraham saith, that because in his life he had receiued his pleasures, being clothed in purple and fine l••nnen, and faring deliciously euer day, therefore he was now tormen∣ted in hel torments, and hauing sinned in surfetting and glut∣tonie to please his pallet, and carnall appetite, he could not now obtaine so much as a drop of water to coole his tongue. So likewise in the whore of Babylon; vpon whom the Lord passeth this dreadfull sentence, that in as much as she glorified* 1.1778 her selfe, and liued in pleasure, she should proportionablie haue so much torment and sorrow giuen vnto her. By which examples let vs take warning, carefully auoiding these sweete poy∣sons, which though they bee long before they worke, yet shall be most deadly in operation; let vs not thirst after this pleasing milke, though it be offered vnto vs in a lordly dish; seeing in the end it will bring vs into that deepe sleepe of e∣ternall death: and finally let vs stop our eares against the be∣witching tunes of these sweet singing Syrens, which will make vs run our selues on the rockes of destruction, and to be swallowed vp in a sea of miserie and perdition which is endlesse and intollerable.

Finally, seeing these worldly things immoderately loued,* 1.1779 and ouerualued aboue their worth, do not only in this life

bring vpon vs so many and great euils, but also in the life to come depriue vs of our heauenly ioyes, increase the bils of our accounts at the day of iudgement, and plunge vs into eternall death and condemnation; let vs as we tender the sal∣uation of our soules, or feare that dreadfull reckoning at the day of iudgement, or would auoid those hellish and e∣uerlasting torments, ••eane out hearts and affections from the immoderate loue of the world and worldly vanities; for* 1.1780 what will it profit vs to guine the whole world, and lose our owne soules? What will it auaile vs that we haue been honorable vpon earth, and aduanced to the chiefe places and prefer∣ments, when as all these momentanie vanities being passed as a shadow, we find our selues inglorious in Gods sight, de∣priued of the glorie of his kingdome, and couered with end∣lesse shame & disgrace? what ioy shal we the take to remem∣ber, that al men haue crept & crouched vnto vs, when as we shall be disdained as vile persons, and laughed to scorne as fooles, by the poorest and simplest of Gods Saints, yea insul∣ted ouer, and euen despitefully troden vnder foot by the vg∣lie, cursed and damned spirits▪ what delight shall we take to thinke, that we haue sate in the highest places, and haue dwelt in stately palaces, and prince-like houses, when as be∣ing turned out of all, we shall be bound hand and foot, and cast into vtter darknesse, and into the dungeon of hell? what comfort shall we take in our heapes of gold, and great lands and lordships which we haue left behind vs; when as we feele by lamentable experience, that we haue by this mo∣mentanie riches lost the euerlasting treasures of Gods king∣dome; and haue treasured vp a fearefull measure of Gods wrath and condemnation, which for euer shall seaze vpon and torment vs? what delight shall we take in our passed pleasures, sports, and pastimes, when as now being vanished, nothing remaineth but howling and yelling, weeping and gnashing of teeth? what pleasure shall we haue to thinke of our full tables, and delicate drinkes; when as now by most earnest entreatie, we cannot obtaine so much as a drop of water to coole our thirst? what will it profit vs to haue for a

moment enioyed sweet gardēs, pleasant orchards▪ delightful walkes, and melodious musicke, when as now hauing aban∣doned vs, we are terrified with Gods wrath, and scorched in the vnquenchable flames of nel? O then let vs remember this in time that we may preuent it for euer; and whilest the Lord giueth vs space to make our free choice, let vs prefer in our iudgements, and seek after withal our hearts and affections, those heauenly and eternall ioyes, before these earthly and momentanie vanities; and so weane our hearts and affections from the loue of the world and worldly things, that we doe not vse any vnlawfull meanes for the getting or keeping them; and so hazard the losse of our glorious and euerlasting inheritance, and endanger bodie and soule to those intol∣lerable and neuer ending torments: and that the rather because after death there is no repentance, nor hope of recouerie after some triall and taste of these miseries, seeing out of hel there is no redemption, nor goale-deli∣uerie out of this prison of vt∣ter darkenesse.

The end of the second booke.

Notes

• * 1.1

  §. Sect. 1. That these worldly things are Satans chiefe baits to draw our harts from God.
• * 1.2

  §. Sect. 2. That these worldly things honours, riches, and pleasures are in their owne nature good, and the gifts of God.
• * 1.3

  Gen. 1. 30.
• * 1.4

  1. Tim. 4. 4. Haec tua sunt, bona sunt, quiae tu bonus ista creasti nil no∣strum est in ijs, &c. Aug. in ciuit. dei. lib. 15. cap. 22. Pro. 22. 4.
• * 1.5

  §. Sect. 3. That these worldly things are mutablie good, and there∣fore subiect to abuse and cor∣rupti••••. Rom. 8. 19. 20. 21.
• * 1.6

  Bona mutabi∣lia propterca bona sunt, quo∣niam a summ bono facta sunt, &c. Aug. in Aduersar. le. gis et p••ophet. lib. 1. cap. 5.
• * 1.7

  Aug. in Psal. 66. enarrat. tom. 8.
• * 1.8

  §. Sect. 4. That we ought not to reiect these worldly things but their abuse.
• * 1.9

  Ʋtilius terrena opulentia tene∣tur humiliter, quam superbè relinquitur. Aug. de morib. eccles. Cath. Fuge mundum conuersatione non corpore, &c. Chrysost. in Matth. 12. Homil. 29.
• * 1.10

  Asperum cul∣tum, & inton∣sum caput, et negligentiorem barbam, et in∣dictum argento odium, et cubile humi positum, et quicquid aliud ambitio∣nem peruersa via sequitur, deuita.
• * 1.11

  §. Sect. 5. To the right vse of worldly things is requi∣red, first, that our persons be regenerate.
• * 1.12

  §. Sect. 6. That we must not ouerualue these earthly things, or prefer them before Gods spirituall graces.
• * 1.13

  1. King. 3.
• * 1.14

  Admonendi sunt, qui in hoc, quod tempora∣liter appetunt, prosperantur, ne cum cuncta ad votum suppe∣tunt, dantem quaerere neg∣ligant, &c. Greg. pastor. par. 3. admon. 27.
• * 1.15

  §. Sect. 7. That we ought not to set our hearts and affe∣ctions vpon these earthly things.
• * 1.16

  Toleremus po∣tius praesentia quam diliga∣mus: aduerso∣rum manifesta est pernicies, prosperorum fal∣sa est blandi∣ties. Aug. in Luc. 18. Serm. 29. tom. 10. Nolite amare temporalia quae si benè amaren∣tur, &c. Aug. de Agon. Christ. lib. cap. 11. Non te prohi∣bet Deus ista amare, sed non de••igere ad be∣atitudinem, &c. Aug. in 1. Ioh. Tract. 2. Non dixit n••∣lite habere, sed nolite di∣ligere. Ser. 33. tom▪ 10.
• * 1.17

  Quare a••tas ista mundanae nisi quia pul∣chra sunt? pos∣sunt esse tam pulchra quam ille a quo facta sunt? Aug. in Psal. 79. tom. 8. Purga amorem tuum, aquam fluentem in cl••∣acam conuerte ad hortum. In Psal. 31. enar.
• * 1.18

  Res aliae sunt quibus fruen∣d••m est, aliae quibus vten∣dum, aliae quae fruuntur & v∣tuntur, &c. Aug. de doct. Christ. lib. 1. cap. 3. 4.
• * 1.19

  Nec ignoro quod propriè fructus fruen∣tis, vsus verò vtentis sit, &c. Aug. de ciuit. dei. lib. 11. cap. 25.
• * 1.20

  §. Sect. 8. That we must first seeke spi∣rituall and hea∣uenly things, and these earth∣ly things in the last place.
• * 1.21

  Mat. 6. 27.
• * 1.22

  Mat. 6. 33.
• * 1.23

  §. Sect. 9. That we must not seeke these earthly things for their owne sake.
• * 1.24

  Quicquid nobis ad est praeter de∣um nostrū, non est dulce: Nolu∣mus omnia quae dedit, si non dat seipsum qui omnia dedit. August. in ••sal. 85. V••••ut ••rfans ••••r〈…〉〈…〉datus
• * 1.25

  margaritis et indumentis preciosis, &c. Macarius Ho∣mil. 45.
• * 1.26

  §. Sect. 10. That we must vse those means onely which are lawfull for the compassing of these earthly things.
• * 1.27

  §. Sect. 11. Of the lawfull vse of these earthly things, in regard of our possessing and disposing them.
• * 1.28

  1. Tim. 4. 4.
• * 1.29

  Habac. 1. 16.
• * 1.30

  1. Tim. 4. 4.
• * 1.31

  Mat. 25, 21.
• * 1.32

  §. Sect. 1. Of the diuers kinds of honors.
• * 1.33

  §. Sect. 2. That honour in it selfe is good and lawfull. 1. Sam. 2. 8.
• * 1.34

  1. Chron. 29. 11.
• * 1.35

  Gen. 27. 29.
• * 1.36

  Deut. 26. 17. 19.
• * 1.37

  1. Sam. 2. 30.
• * 1.38

  Psal. 112. 6. Pro. 10. 7.
• * 1.39

  1. Tim. 5. 17.
• * 1.40

  ••ama honesta alterum patri∣monium est.
• * 1.41

  Pro. 22. 1. Eccles. 41. 12.
• * 1.42

  Eccles. 7. 3.
• * 1.43

  Psal. 112. 6. & 104. 15. Pro. 15. 30.
• * 1.44

  Eccles. 41. 13.
• * 1.45

  §. Sect. 3. That honours serue for diuers good vses. Excitat audi∣tor studium, laudataque virtus crescit, & immensum gloria calcar habet. Ouid. de Pont. 4. cleg. 2. Honos alit ar∣tes, omnesque incendimur ad studia gloriâ, iacentque ea semper, quae apud quosque improbantur. Cic. 1. Tuscul. Rom. 13. 3. 1. Pet. 2. 14.
• * 1.46

  Pro. 15. 30.
• * 1.47

  §. Sect. 4. The lawfulnesse of honours pro∣ued from the examples of those who haue beene truely ho∣nourable. Gen. 23. 6. 2. Chron. 18. 1. Mark. 15. 43. Act. 8. 27.
• * 1.48

  1. Sam. 2. 26.
• * 1.49

  Luk. 2. 52.
• * 1.50

  §. Sect. 5. That we must first and prin∣cipally seeke honour from God.
• * 1.51

  Rom. 2. 29.
• * 1.52

  Ioh. 12. 43. Ioh. 5. 44.
• * 1.53

  1. Ioh. 3. 20. Act. 24. 16.
• * 1.54

  Nil conscire sib••, nulla pal∣l••scere culpa: Hic murus ahe∣neus esto. Ho∣rat.
• * 1.55

  2. Cor. 1. 12.
• * 1.56

  §. Sect. 6. That in the next place we must seeke to be honoured of the good and ver∣tuous. Act. 24. 16.
• * 1.57

  1. Cor. 2. 13.
• * 1.58

  Laudari à malè viuent••bus nolo, abhorreo, d••te∣stor; dolori mi∣hi est, non vo∣luptati, &c. Aug. Hom. 25. tom. 10.
• * 1.59

  Antisthenes apud Laertium. de vit. Phil. lib. 6. cap. 1.
• * 1.60

  Plutarch. in Apothegm.
• * 1.61

  Luk. 6. 26.
• * 1.62

  Pro. 29. 27.
• * 1.63

  Mat. 10. 2••. 25.
• * 1.64

  §. Sect. 7. Whether it be lawfull to desire praise of wicked men.
• * 1.65

  2. Cor. 4. 2.
• * 1.66

  1. Tim. 3. 7.
• * 1.67

  §. Sect. 8. That honour is onely to be desired for ver∣tues and good actions.
• * 1.68

  Luk. 16. 15.
• * 1.69

  Gen. 11.
• * 1.70

  2. Sam. 18. 18.
• * 1.71

  Psal. 49. 11.
• * 1.72

  Phil. 4. 8.
• * 1.73

  §. Sect. 9. That we ought to affect such honours as are moderate and proportionable to our deserts.
• * 1.74

  Act. 12.
• * 1.75

  Psal. 82. 1. 6.
• * 1.76

  Exod. 21. 6. & 22. 8.
• * 1.77

  §. Sect. 10. That honours ought not to be immoderately desired.
• * 1.78

  Non magna∣nimitatis est magnos petere honores sed con∣temnere. Aug. de ciuit. dei. lib. 5. Phil. 4. 8. Laus humana non appeti a re∣ctè faciente, sed sequi debet re∣ctè facientem. Aug. de Serm. Domini. Bonum est lau∣dari, sed prae∣stantius est lau∣dabilem esse. Senec.
• * 1.79

  §. Sect. 11. That good meanes onely must be vsed for the obtai∣ning honous▪
• * 1.80

  Lex Julia.
• * 1.81

  §. Sect. 12 That we must not propound our owne honor as our chi••fe and maine end.
• * 1.82

  Laudari hand metuam, nequ•• enim mihi cu••∣nea fibra ••st: sed recti finem∣que extremum∣que esse recuso. Euge tuum et bellè, &c. Pers. Sat. 1. Mat. 5. 16. 1. Cor. 10. 31.
• * 1.83

  2. Cor. 6. 8.
• * 1.84

  Psal. 3. 3. & 62. 7. Mat. 6. 2. 7. Gal. 1. 10.
• * 1.85

  Ioh. 5. 44.
• * 1.86

  §. Sect. 13. We must not let honour rest with vs, but re∣turne it wholly vnto God.
• * 1.87

  Iam. 1. 17. 1. Cor. 4. 7.
• * 1.88

  Psal. 115. 1.
• * 1.89

  1. Cor. 15. 10.
• * 1.90

  Apoc. 4. 10. 11.
• * 1.91

  Apoc. 7. 12.
• * 1.92

  §. Sect. 14. We must employ our honours vnto good vses.
• * 1.93

  §. Sect. 15. That lawfull honours are to be desired for Gods glory.
• * 1.94

  Mat. 5. 16.
• * 1.95

  2. Sam. 12. 14.
• * 1.96

  §. Sect. 16. That we are to desire lawfull honours for our neighbors good: and first be∣cause thereby he doth his dutie. Rom. 12. 10. 1. Pet. 2. 17.
• * 1.97

  Psal. 15. 4.
• * 1.98

  §. Sect. 17. We must desire lawfull honour that our neigh∣bour may be thereby edified.
• * 1.99

  1. Tim. 4. 12. Tit. 2. 15.
• * 1.100

  §. Sect. 18. That we must preserue our ho∣nour and good name to auoide scandall.
• * 1.101

  Nobis necessa∣ria est vita no∣straa, lijs fama nostra. Aug. de bon. viduit. cap. 22.
• * 1.102

  §. Sect. 19. That we ought to desire honour for our owne sake, that it may reuiue and refresh vs. Hec duo secte∣mur, nitorem bonae conscien∣tiae et odorem bonae famae.
• * 1.103

  §. Sect. 20. That we are bound by Gods Commandement to preserue our honour and good name.
• * 1.104

  1. Tim. 4. 14
• * 1.105

  1. Tim. 3. 7.
• * 1.106

  §. Sect. 1. That riches are good in their owne nature.
• a 1.107

  Gen. 1. 31. Gen. 2. 11. 12.
• b 1.108

  1. Tim. 6. 17. Iob 42. 10. & 1. 21.
• c 1.109

  Hos. 2. 8.
• d 1.110

  Deut. 28. 2. 3. 4. 16. 17. Psal. 112. 1. 3.
• e 1.111

  Pro. 10. 22.
• f 1.112

  Gen. 26. 12. 39. 5. 30. 27. Iob 42. 12.
• g 1.113

  Exod. 35. 5. 6.
• h 1.114

  Gen. 13. 2. 24. 35. 26. 13. 26. 7. Iob 1. 3.
• * 1.115

  §. Sect. 2. That riches are mutablie good, and of no great excellencie.
• * 1.116

  1. Tim. 4. 4. 1. Tim. 6. 18. Phil. 3. 7. 8.
• * 1.117

  Chrysost. in Matth. 28. Ho∣mil. 91.
• * 1.118

  Aug. in Agg. ••. Homil. 30. tom. 10.
• * 1.119

  Diuitiae dantur bonis, ne puten∣tur mala; malis▪ ne putentur bona; multis, ne putentur magna.
• * 1.120

  §. Sect. 3. That riches are of an indiffe∣rent nature in respect of their vse.
• * 1.121

  Diuitiae perin∣de sunt vt illius animus est qui ea possidet; qui vti scit, ei bona sunt; illi qui non vtitur rectè, mala. Terent. in H••auton. Eccles. 39. 26. 27.
• * 1.122

  Aurum & ar∣gentum habere vis. Ecce & hoc dico bonum est, sed si benè vsus fueris, &c. Aug. Serm. 12. tom. 10. col. 57.
• * 1.123

  §. Sect 4. Riches are truely good to the regenerate who haue a right vse of them.
• * 1.124

  Psal. 116. 13.
• * 1.125

  Phil. 3. 7. 8.
• * 1.126

  Iob 1. 9. 10.
• * 1.127

  §. Sect. 5. Riches are the instruments and meanes of well doing. Basil. de Inuid. Homil. 11.
• * 1.128

  2. Tim. 6. 17. 18.
• * 1.129

  Luk. 16. 9.
• * 1.130

  Aurum bonum est, non quodte faciat bonum, sed vnde facias bonum. Aug. in Mat. 7. Serm. 5. tom. 10.
• * 1.131

  Senec. de. vit. beat. cap. 22.
• * 1.132

  Discant non in facultatibus crimen h••rere, sed in ijs qui vti nesciunt, &c. Ambros. in Euc. 9.
• * 1.133

  Mat. 25. 21.
• * 1.134

  Psal. 23. 6.
• * 1.135

  §. Sect. 6. The reason of the following discourse.
• * 1.136

  Hieron. ad Paulinum tom. 1.
• * 1.137

  §. Sect. 7. That riches are not to be reie∣cted, because they are the blessings of God.
• * 1.138

  Luk. 16. 9.
• * 1.139

  1. Tim. 6. 17. 18. Apostolus hic in d••uitijs cupidi∣tatem repre∣hendit, non fa∣cultatem. Aug. de ciuit. Dei lib. 1. cap. 9. Pro. 30. 8. 9.
• * 1.140

  Eph. 4. 28. 2. Thes. 3. 8. 12.
• * 1.141

  §. Sect. 8. Why riches are called the mam∣mon of iniquity.
• * 1.142

  Luk. 16. 9. Mat. 13. 22. 1. Tim. 6. 9.
• * 1.143

  Ambros. i•• Luc. 17.
• * 1.144

  Psal. 112. 9. Crimen non est in rebus, sed in vsu agentis. Bernard. Greg. moral. lib. 9. cap. 28.
• * 1.145

  Lazarus pau∣per fuit, Abra∣ham in cuius sinum leuatus est diues fuit. Aug. in. Psal. 9. Ser. 1. tom. 10.
• * 1.146

  Eccles. 13. 25.
• * 1.147

  Plato.
• * 1.148

  §. Sect. 9. In what sense the Apostles are said to haue forsaken all. Mat. 19. 27. Luk. 18. 28. Phil. 3. 7. 8.
• * 1.149

  Luk. 14. 26.
• * 1.150

  Luk. 5. 28. 29.
• * 1.151

  Mat. 19. 27. & 4. 20. 22. & 8. 14. Ioh. 21. 3.
• * 1.152

  Matth. 10. Luk. 14. Mark. 8.
• * 1.153

  Act. 2. & cap. 5.
• * 1.154

  §. Sect. 10. The saying of Christ to the yong man ex∣pounded. Mat. 19. 21.
• * 1.155

  Mat 19. 24.
• * 1.156

  Mark. 10. 24.
• * 1.157

  §. Sect. 1. That we must not ouerualue riches in our iudgements a∣boue their worth.
• * 1.158

  Phil. 3. 7. 8.
• * 1.159

  Mat. 6. 33.
• * 1.160

  §. Sect. 2. Riches must not be immode∣rately affected and desired.
• * 1.161

  1. Tim. 6. 9. 10.
• * 1.162

  Pro. 28. 20. 22.
• * 1.163

  Pro. 20. 21.
• * 1.164

  Pro. 27. 20. 30. 15.
• * 1.165

  1. Cor. 7. 20.
• * 1.166

  Eccles. 13. 25. and 31. 8.
• * 1.167

  Mark. 8. 36.
• * 1.168

  Senec. de bea∣ta vita, cap. 23.
• * 1.169

  §. Sect. 3. Of the quantitie of riches which is to be desired, that is, so much as is necessarie.
• * 1.170

  1. Tim. 6. 8.
• * 1.171

  1. Thes. 4. 12. 2. Cor. 12. 13.
• * 1.172

  1. Tim. 5. 8.
• * 1.173

  Gen. 30. 30.
• * 1.174

  Pro. 31. 15. 21.
• * 1.175

  Ioh. 13. 29. & 12. 6.
• * 1.176

  Pro. 6. 6. and 10. 5.
• * 1.177

  1. Cor. 12. 14. Pro. 13. 22.
• * 1.178

  §. Sect. 4. That it is law∣full to desire sufficient plenty.
• * 1.179

  2. Cor. 9. 6. 8. 11.
• * 1.180

  Act. 20. 35. D••ut. 28. 12.
• * 1.181

  Pro. 30. 8.
• * 1.182

  Pro. 5. 15. 16.
• * 1.183

  Eph. 4. 28.
• * 1.184

  Leuit. 26. 5. Deut. 28. 2. 3. 4. 11. 30. 9.
• * 1.185

  §. Sect. 5. Whether it be lawfull to de∣sire abundance of riches.
• * 1.186

  ••. Cor. 9. 6. 7. 9.
• * 1.187

  Eccles. 11. 1.
• * 1.188

  §. Sect. 6. That it is vn∣lawfull for vs to desire superflui∣tie.
• * 1.189

  §. Sect. 7. Desire of super∣fluitie a signe of diffidence and d••strust in God.
• * 1.190

  Deut. 17. 17.
• * 1.191

  §. Sect. 8. We may not pray for abun∣dance, and ther∣fore not de∣sire it. Pro. 30▪ 8. 9.
• * 1.192

  §. Sect. 9. Of the right vse of riches in re∣gard of their possession. And that we must ••e∣turne the praise of them vnto God.
• * 1.193

  Psal▪ 127. 1. 2.
• * 1.194

  Psal. 24. 1.
• * 1.195

  Deut. 8. 10.
• * 1.196

  Habac. 1. 16.
• * 1.197

  Hos. 2. 8. 9.
• * 1.198

  §. Sect. 10. That we sancti∣fie them vnto our vse by the word & prayer: and that we doe not set our harts vpon them.
• * 1.199

  1. Cor. 7. 31.
• * 1.200

  Psal. 62. 10.
• * 1.201

  1. Tim. 6. 17.
• * 1.202

  Ille qui non ha∣bet, non am∣biat; is qui ha∣bet, non super∣biat. &c. Aug. in Psal. 61
• * 1.203

  Beda in gloss. super Luc. 12.
• * 1.204

  Aug. in Psal. 131. tom. 8.
• * 1.205

  §. Sect. 11. That we must be contented with our e∣state, and hee willing to leaue our riches when God ta∣keth them away.
• * 1.206

  1. Tim. 6. 8.
• * 1.207

  Iob 31. 25. & cap. 1. 21.
• * 1.208

  1. Cor. 7. 31. Phil. 3. 7. 8.
• * 1.209

  Phil. 4. 11. 12.
• * 1.210

  Diuitiae secula∣res si desūt, non per mala opera qu••rantur in mundo: si au∣tem adsunt, per bona opera ser∣uentur in coelo, &c. Aug. ad Bonifac. epist. 25. tom. 2. 1. Tim. 6. 17.
• * 1.211

  §. Sect. 12 That we must carefully take heede lest our riches become Satans baites and snares.
• * 1.212

  Luk. 12. 2.
• * 1.213

  §. Sect. 13. Of the lawfull vse of riches in respect of their disposing and bestowing.
• * 1.214

  Pro. 27. 23. 26. 27. Pro. 31.
• * 1.215

  Eccles. 3. 22. and 5. 17.
• * 1.216

  Pro. 3. 9. 10.
• * 1.217

  Exod. 36. 5. 6. 1. Chron. 29. 9.
• * 1.218

  Mat. 22. 21.
• * 1.219

  Rom. 13. 6. 7.
• * 1.220

  §. Sect. 14. Riches are well bestowed when with them we releeue the poore.
• * 1.221

  Exod. 16. 17. 18.
• * 1.222

  2. Cor. 8. 14. 15. Pro. 31. 20.
• * 1.223

  Basil. orat. 14. de. diuit. et pauper.
• * 1.224

  Origen. in E∣zech. 16. v. 45.
• * 1.225

  §. Sect. 1. Of diuine plea∣sures.
• * 1.226

  2. Cor. 10. 17. Phil. 4. 4.
• * 1.227

  1. Thes. 5. 16.
• * 1.228

  Rom. 5. 1. 3.
• * 1.229

  1. Sam. 30. 6.
• * 1.230

  Act. 5. 41.
• * 1.231

  Act. 16.
• * 1.232

  §. Sect. 2. Diuine plea∣sures are much to be desired.
• * 1.233

  Iohn 4. 34.
• * 1.234

  Iohn epist. 3. vers. 4.
• * 1.235

  Psal. 9. 2. & 13. 5
• * 1.236

  Quia ergo om∣ni homini con∣uerso ad Deum mutatur dela∣ctatio, mutantur deliciae; non enim subtra∣huntur, sed mu∣tantur. Aug. in Psalm. 74. enarrat.
• * 1.237

  §. Sect. 3. Of naturall and ciuill pleasures, and that they are in their own nature good, but in respect of vs of an indifferent nature▪ and a•• they are vsed.
• * 1.238

  Psal. 104. 15.
• * 1.239

  Gregor. moral. lib. 1••.
• * 1.240

  §. Sect. 4. Hones ••••easures warranted by the Scriptures. Eccles. 3. 4. Cap. 5. 17.
• * 1.241

  Rom. 12. 15.
• * 1.242

  Acts 2. 46.
• * 1.243

  Eccles. 3. ••2.
• * 1.244

  §. Sect. 5. Naturall and ciuill pleasures serue to good ends and pur∣poses.
• * 1.245

  Prou. 15. 13. and 17. 22.
• * 1.246

  Eccles. 30. 21. 22. 23.
• * 1.247

  Democritus apud St••bau••••s.
• * 1.248

  §. Sect. 6. That vnto vs pleasures are of an indifferent nature, holding their goodnesse only when they ar•• well vsed, vnto which i•• required that our persons be iustified.
• * 1.249

  Rom. 5. 1. 3.
• * 1.250

  2. King 9. 22.
• * 1.251

  Psal. 32. 11. and 33. 1.
• * 1.252

  §. Sect. 7. We must not ouerualue them, or immoderatly affect them.
• * 1.253

  1. Cor. 7. 30.
• * 1.254

  Psalm. 16. 11.
• * 1.255

  §. Sect. 8. Ou•• pleasures themselues must be moderat, and referred to their lawful ends. ••. to Gods glorie.
• * 1.256

  Esay 58. 13.
• * 1.257

  §. Sect. 9. Our pleasures must be refer∣red to the good both of our souls and bodies.
• * 1.258

  §. Sect. 10. We must care∣fully take heed that Satan doth not intangle vs in these plea∣sures.
• * 1.259

  §. Sect. 1. That through our corruption, we abuse Gods earthly blessings.
• * 1.260

  §. Sect. 2. That these earthly things through our abuse, become the matter of many grieuous tentations. Mal. 2. 2.
• * 1.261

  Crebrò occasione seductionis in∣uenta dum ne∣cessitati debita reddimus, vo∣luptatis vitio descruimus. Gregor. Mor. lib. 20. cap. 15.
• * 1.262

  Chrysost. in Matth. 6. Hom. 21. tom. 2. cap. 202.
• * 1.263

  §. Sect. 3. That Satan vsu∣ally maketh these earthly things to serue as baits to al∣lure vs vnto sinne.
• * 1.264

  Gen. 3. Concupiscentiae carnis in ijs im∣pleta est, quod de ligno vetito gustauerunt; & concupiscentia oculorum, quod sibi ape••ri ocu∣los cupierūt; & ambitio saeculi, quod se fieri posse quod deus est crediderunt. August de sa∣lutar. docu∣mentis. lib. cap. 13. Matth. 4.
• * 1.265

  §. Sect. 4. Honours plunge men into many dangerous ten∣tations.
• * 1.266

  Luk. 9. 46. Non huius ho∣stis vires sentit nisi qui ei bel∣lum indixerit: quia et si cui∣quam facile est laude carere dum denegatur, difficile est eâ non delectari cum offertur. August. ad Au∣relium. epist. 64. tom. 2.
• * 1.267

  §. Sect. 5. That riches are the occasion of many dangerous tentations. 1. Tim. 6. 9. 10. Thriueri. in A∣pothegm. 57. Clem. Alexan. paedagog. lib. 3. cap. 6.
• a 1.268

  Matth. 13. 22.
• b 1.269

  1. Tim. 6. 17. Luk. 16. 9.
• * 1.270

  §. Sect. 6. That tentations grounded vpon pleasures, are very dangerous.
• * 1.271

  Eccles. 2. 2.
• * 1.272

  Ambros. de Cain & Abel, lib. 1. cap. 4.
• * 1.273

  Ierem. 51.
• * 1.274

  Esa. 22.
• * 1.275

  Wisd. 2.
• * 1.276

  §. Sect. 7. In what respects these earthly things are to be desired, and in what respects to be contemned.
• * 1.277

  §. Sect. 8. These earthly things are chief∣ly abused when we make idols of them.
• * 1.278

  Ephes. 5. 5. Col. 3. 5.
• * 1.279

  Iam. 4. 4.
• * 1.280

  Ioh. 5. 44.
• * 1.281

  Ioh. 12. 43.
• * 1.282

  1. Sam. 1•• 9.
• * 1.283

  2. Tim. 2. 10.
• * 1.284

  Psal. 19. 10. and 119. 127.
• * 1.285

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. Tim. 3. 4. Phil. 3. 19.
• * 1.286

  Chrysost. Ho∣mil. ad pop. 62. tom. 4.
• * 1.287

  Esa. 38. 3.
• * 1.288

  §. Sect. 9. That it becom∣meth Christians to contemne these earthlie vanities, and to affect heauenly excellencies. Matth. 6. 33. Col. 3. 1. 2.
• * 1.289

  Phil. 3. 20▪ Matth. 6▪ 19. 20 1. Cor. 7. 31.
• * 1.290

  Corpus de terra nobis deus con∣tulit vs ipsum & in caelum re∣uehamus, non vt animam per ip∣sum ad terram detrahamus, &c. Chrysost. Ho∣mil. ad pop. 55. tom. 4. Leuit. 11.
• * 1.291

  Chrysost. de prouiden. orat. 1.
• * 1.292

  August. ad Largum. epist. 82. tom. 2.
• * 1.293

  Phil. 3. 7.
• * 1.294

  2. Cor. 12.
• * 1.295

  Matth. 6. 24. Iames 4. 4.
• * 1.296

  §. Sect. 1. The first signe i•• to think on these earthly vanities with greatest pleasure and vnwearied de∣light.
• * 1.297

  Matth. 6. 21.
• * 1.298

  §. Sect. 2. The second si••ne is to speake of them with greatest delight and comfort. Mat. 12. 34 35. Lingua ••st ani∣mi Mercurius.
• * 1.299

  1. Iohn 4. 5. Esa 32. 6.
• * 1.300

  Psalm. 3. 3. and 62. 7.
• * 1.301

  Sermo est imago animi; qualis est vir, talis oratio.
• * 1.302

  §. Sect. 3. In what sense our much think∣ing and speaking of vvorldlie things are signes of the loue of the world.
• * 1.303

  §. Sect. 4. The third signe is when we most desire these earthly things, take most care and paines in compassing thē▪
• * 1.304

  August. de pa∣tient. lib. c. 17. tom. 4.
• * 1.305

  Matth. 13. 45.
• * 1.306

  § Sect. 5. The fourth signe is when we take most ioy in kee∣ping, and most griefe in losing them.
• * 1.307

  Psal 4. 6. 7.
• * 1.308

  Psal. 144 ••15.
• * 1.309

  Psal. 51. 8. 12.
• * 1.310

  §. Sect. 6. In what sense our ioy and griefe about these earthly things, are sign••s of our loue of the world.
• * 1.311

  §. Sect. 1. That the best are too much tainted with the loue of the world.
• * 1.312

  §. Sect. 2. Remedies to cure the disease of worldlie loue.
• * 1.313

  The generall di∣uision of those arguments which may dis∣swade vs from the loue of the world.
• * 1.314

  §. Sect. 3. That the best things the world can boast of, are but meere vanities.
• * 1.315

  §. Sect. 4. The vanitie of worldly things proued by testi∣monies. Psal. 39. 6. Psal. 73. 20.
• * 1.316

  Esa. 29. 8.
• * 1.317

  1. Cor. 7.
• * 1.318

  Chrysost. in Gen. 15. Ho∣mil. 35.
• * 1.319

  1. Cor. 13. 11.
• * 1.320

  Chrysost. Ho∣mil. 24. in Mat.
• * 1.321

  Senec. in Sap. non cad. iniur. cap. 12.
• * 1.322

  Quid ergo inter nos & illos in∣terest, vt Aristo ait, nisi quod nos circa tabulas & statuas insaui∣mus, carius in∣epti, &c. Senec. epist. 115. Bernard. serm. de miser. hu∣man.
• * 1.323

  §. Sect. 5. The vanitie of worldly things proued by Salo∣mons testimony.
• * 1.324

  1. King. 3. 12. and 4. 29. 30. Eccles. 2. 1. 3.
• * 1.325

  1. King. 3, 13.
• * 1.326

  1. King. 4. 21. 24
• * 1.327

  2. Chro. 9. 23. 24
• * 1.328

  2. Chro. 9. 22.
• * 1.329

  2. Chro. 9. 13.
• * 1.330

  Vers. 20.
• * 1.331

  Vers. 27.
• * 1.332

  1. King. 4. 2••. 26
• * 1.333

  Eccles. 2. 3. 4. 10.
• * 1.334

  1. King. 4. 24.
• * 1.335

  Chap. 3. 28.
• * 1.336

  Chap. 4. 25.
• * 1.337

  Eccles. 1. 2. and 2. 11.
• * 1.338

  §. Sect. 6. That these worldly things are of no great excellencie, see∣ing they are but Gods common gifts.
• * 1.339

  Psal. 17. 10. 14.
• * 1.340

  Psalm. 73. 2.
• * 1.341

  Lamen. 1. 5.
• * 1.342

  §. Sect. 7. That God be∣stoweth honours as well vpon the wicked as vpon the godly.
• * 1.343

  §. Sect. 8. Reprobates a∣bound with ri∣ches as much as Gods seruants.
• * 1.344

  Mat. 10. 9. 10.
• * 1.345

  Acts 3. 6.
• * 1.346

  Luke 2. 7.
• * 1.347

  Matth. 17. 27.
• * 1.348

  §. Sect. 9. The wicked worldling hath a greater share of worldlie pleasures, then Gods deare children.
• * 1.349

  Psalm. 73. 7. 14.
• * 1.350

  Luke. 16.
• * 1.351

  Apoc: 17. 2. 4.
• * 1.352

  §. Sect. 10. That the com∣monnesse of these earthlie gifts sheweth their vilitie and basenesse.
• * 1.353

  Tanto altius temp••ralia iu∣stu•• despicit, quantò haec a∣bundare etiam malis cernit. Qua•• enim sint despicienda c••n∣siderat, quae deus omnipotens eti∣am peruersis praestat. Si enim principaliter magna essent, nequaquam haec conditor aduer∣sarijs suis tri∣bueret. Gregor. Mor. lib. 17. cap. 14.
• * 1.354

  §. Sect. 1. That worldly things haue their chiefe ex∣cellencie from opinion.
• * 1.355

  §. Sect. 2. Opinion ma∣keth honours so much affected.
• * 1.356

  §. Sect. 3. That opinion giueth riches their chiefe ex∣cellencie. Aurum et ar∣gentum nonne terra est ru∣bra & alba, quam solus hominum error facit (aut magis reputat) pretio∣sum? Bernard. de aduent. domi∣ni. Serm. 4. Aes pau••orum insania pretio∣sum. Seneca.
• * 1.357

  Aurum & ar∣gentu•• non pre∣ciosum natura instituit, sed ho∣minum volun∣tas effeci••. Am∣bros. serm. 39. tom. 3. Chrysost. ad pop. Antioch. Homil. 21. Auarus longe iucundius aspi∣cit aurum quam solem. Basil de aua••it. orat. 15.
• * 1.358

  Ambros. lib. de Nabuth. cap. 5. tom. 4.
• * 1.359

  §. Sect. 4. That there is no excellencie in worldly plea∣sures, but what opinion imparts vnto them.
• * 1.360

  §. Sect. 5. That vvordly things are more commended vn∣to vs by eager competition thē by any selfe-excellencie.
• * 1.361

  §. Sect. 6. Honours haue a great part of their esteeme from competi∣tion, and so also riches, and plea∣sures.
• * 1.362

  §. Sect. 7. Worldly things are commended vnto vs by the difficulties we find in obtai∣ning them.
• * 1.363

  Non tam portas intrare patentes quam fregisse in••at. Lucanus.
• * 1.364

  Minus placet magis qu••d sua∣detur, quod dis∣suadetur placet. Plautus in Trium. Illicita aman∣tur, excidit quicquid licet. Senec. in Herc. Oe••. Rom. 7. 8. Cui peccare li∣cet peccat mi∣nus: ips•• pote∣stas-Semina ne∣quitiae langui∣diora facit. O∣uid. Eleg. lib. 3. §. Sect. 8. Difficultie in obtaining them, maketh honours and riches so much to be e∣steemed.
• * 1.365

  Audax omnia perpeti, gens hu∣mana ruit per vetitum nesas. Horat. Oda 3. lib. 1.
• * 1.366

  §. Sect. 9. Pleasures are valued accor∣ding to the pain•• which is taken in compassing them.
• * 1.367

  Nitimur in ve∣titum semper cupimusque ne∣gata. Sic inter∣dict••s immine•• aeger aquis. O∣uid. lib. 3. Eleg. Prou. 9. 17. Prou. 20. 17.
• * 1.368

  Quod licet in∣gratum est, quod non licet acrius vret. Ouid. lib. 2. Eleg.
• * 1.369

  §. Sect. 10. Worldly things are esteemed more for their rarenesse then for their good∣nesse. Nulli gratum quod omnibus datum.
• * 1.370

  Dignitas in plu∣res diffusa vi∣lescit.
• * 1.371

  Haec omnia de raritate & pe∣regrinitate sola gratiam possi∣dent, &c. Ter∣tull. de habit. mulier. lib.
• * 1.372

  §. Sect. 1. That v••inglorie is not true ho∣nour, but false and counter∣feit.
• * 1.373

  Chrysost. Ho∣mil. ad pop. 43. tom. 4.
• * 1.374

  §. Sect. 2. That worldly glorie is vaine and vnprofita∣ble.
• * 1.375

  Fama ventus est, fumus est, vmbra est, nihil est.
• * 1.376

  §. Sect. 3. That contempt of vaine glorie is inioyned vs in the Scriptures. Galath. 5. 26.
• * 1.377

  Philip. 2. 3.
• * 1.378

  Iohn 5. 44.
• * 1.379

  Iohn 8. 50.
• * 1.380

  Iohn 5. 41.
• * 1.381

  1. Thess. 2. 6.
• * 1.382

  1. Cor. 4. 3.
• * 1.383

  §. Sect. 4. That it is great f••lly to affect vaine glorie.
• * 1.384

  Nisi noua laus oritur, etiam retus amittitur.
• * 1.385

  Sic est vulgus: ex veritate pau∣ca, ex opinione multa aestimat. Cic. pro Rosc. Com.
• * 1.386

  § Sect. 5. That true glorie consisteth not in vulgar praises, but in the ap∣probation of God and the te∣stimonie of our owne conscien∣ces. Sed quaeris lau∣dem ab alio? tu igitur teipsum honora, & nemo te dehonestare poterit. Chry∣sost. in Matth. 27. Homil. 88. Stultus sum si cistellae labio∣rum tuorum glo¦riam meam cre∣didtro, et coepero mendicare eam abs te cum ha∣bere voluero. Bernard. super. Cant. serm. 13. & epist 42.
• * 1.387

  Magna est eius gloria quae nul∣lius laudibus crescit, & nulli∣us vituperatio∣ne minuitur. Cassian. in epist. Sed apud popu∣lum, inquies, magna de ipso aestimatio est: quidnam hoc si∣bi vult? non enim certè popu∣lus, sed Deus index est, &c. Chrysost. in Matth. 12. ho∣mil. 41.
• * 1.388

  Vt quid enim aut alteri•••• ho∣minis aut de meo ipsius iudi∣cio solicitus sum, cuius nec vituperio repro∣bus, nec laude probatus inue∣niar? Si ante hominum tribu∣nal oporteret stare, in illorum laudibus gloria∣rer. &c. Ber∣nard. de verbis Apostoli. Qui gloriatur, &c. sermo. §. Sect. 6. That it is now vnseasonable to seeke for glorie.
• * 1.389

  Luke 2. 14.
• * 1.390

  §. Sect. 7. That it is great folly to affect popularitie, and impossible to please the mul∣titude. Rom. 12.
• * 1.391

  An quicquam stultius quam quos singulos contemnas, eos aliquid putare esse vniuersos? Aelian. var. hist. lib. 2. ca. 1.
• * 1.392

  Galath. 1. 1••.
• * 1.393

  Vulgo placere est sapientibus displicere. Plu∣tarch. de Edu∣cand. liber.
• * 1.394

  Pudendum est placere velle quos nolis imi∣tari, &c. Au∣gustin. lib. 83. quaest. cap. 36. Tom. 4.
• * 1.395

  §. Sect. 8. That it is im∣possible to please the multitude and please God. Iohn 15. 19.
• * 1.396

  N••nquam v••∣lui populo place∣re: n••m quae ego scio non probat populus, quae probat populus ego nescio, &c. Senec. epist. 29
• * 1.397

  Si multis vita tua placuerit, tibi placere non poterit. Senec. Luke 6. 26.
• * 1.398

  Acts 12. 2. 3. 4.
• * 1.399

  Acts 24. 28. §. Sect. 9. That popularity is the vaile of much wicked∣nesse.
• * 1.400

  2. Sam. 15. 2. 3.
• * 1.401

  O funestus mul∣tis populi dirus∣que fauor, qui cū flatu vela se∣cundo ratis im∣p••euit, vix{que} pro∣cul languidus idem, d••serit al∣to saeno{que} mari. Senec. in Oc∣tauia.
• * 1.402

  Foelix non dum est quem turba non deridet. Senec.
• * 1.403

  Turpe decus placuisse malis.
• * 1.404

  §. Sect. 10. The vanitie of pri••rity of place and precedency.
• * 1.405

  Rom. 12. 10. 16
• * 1.406

  §. Sect. 11. Of the vanitie of Princes fa∣uours.
• * 1.407

  §. Sect. 12. Of the incon∣stancie and mu∣tabilitie of the fauour of Prin∣ces.
• * 1.408

  Orontes Apo∣thec. apud Plu∣tarch. p. 297. B.
• * 1.409

  Psalm. 118. 9. Iohn 13. 1.
• * 1.410

  Ierem. 31. 3.
• * 1.411

  Psalm. 146. 3. 4.
• * 1.412

  §. Sect. 13. That the fauors of Princes are vnprofitable.
• * 1.413

  Psalm. 146. 3.
• * 1.414

  Si in clientelam foelicis hominis potentis{que} perue∣neris, aut veri∣tas aut amicitia perdenda est.
• * 1.415

  Ierem. 17. 5.
• * 1.416

  Rom. 8. 28.
• * 1.417

  §. Sect. 1. In what respect worldly autho∣ritie is good, and in what euill and sinfull.
• * 1.418

  Iob 12. 13. 16.
• * 1.419

  Rom. 13. 1. 4.
• * 1.420

  Non mala pote∣stas, sed is qui malè vtitur po∣testate, &c. Ambros. in Luc. cap. 4. ••om. 5.
• * 1.421

  Diuitiae, poten∣tia, robur, in∣strumenta sunt virtutis rectè vt entibus, &c. Basil. de Inuid. Homil. 11.
• * 1.422

  §. Sect. 2. That there is no great excellency in worldly po∣wer and autho∣ritie.—virtus et sum∣ma potesta•• Non coeunt. Lucan. lib. 8. Pharsal.
• * 1.423

  Gen. 6. 4.
• * 1.424

  Gen. 10. 8.
• * 1.425

  §. Sect. 3. That worldly authoritie and power doth not profit vs for the attaining to grace and ver∣••ue.
• * 1.426

  Ecclesia nata & adulta persecu∣tionibus creuit & martyrijs co∣ronata est, &c. Hieronym. de vita Malchi. epist. tom. 1.
• * 1.427

  Si magna fece∣ris non braus et is, sed si bona magnus.
• * 1.428

  §. Sect. 4. That he who hath most au∣thoritie ouer others, hath least in ruling him∣selfe.
• * 1.429

  Quod non po∣test, vult posse qui nimium po∣test. Senec. in Hypollit.
• * 1.430

  Minimum debet libere cui mul∣tum licet.
• * 1.431

  Amicae potestati pene semper im∣patientia est. Gregor. Moral. lib. 20. cap. 29. Ʋbi cum pote∣state habitat ir•• cundia, fulmen est.
• * 1.432

  Ier. 9. 23. 24.
• * 1.433

  Luke 10. 20.
• * 1.434

  §. Sect. 5. That worldly authority freeth vs not from our greatest euils. Psalm. 33. 16.
• * 1.435

  Potestas culmi∣nis est tempe∣stas mentis. Gregor. epist. in Moral. lib. 1. cap. 1.
• * 1.436

  Psalm. 49. 12.
• * 1.437

  2. Cor. 5. 9. 10.
• * 1.438

  §. Sect. 6. That worldly authoritie is ac∣companied vsu∣ally with pride and tyrannie.
• * 1.439

  2. Chron. 26. 16
• * 1.440

  Benè potentiam exercet qui scit per illam super culpas erigi, & scit cum illae cae∣teris aequalitate componi. Greg. Moral. lib. 26. cap. 19.
• * 1.441

  Greg. Moral. lib. 21. cap. 11.
• * 1.442

  Ecclesiasticus 3. 19. §. Sect. 7. That worldly authoritie vsu∣ally is accompa∣nied with vn∣iustice and op∣pression.
• * 1.443

  Cui plus licet quam par est, plus vult quam ••icet.
• * 1.444

  Wisdome 2. 9. 10. 11.
• * 1.445

  Colit hic reges calcet vt omnes, perdat{que} aliquos nullum{que} leue••, tantum vt no∣ceat cupit esse potens. Senec. in Octauia. Ambros. Hexa∣mer. lib. 5. ca. 5.
• * 1.446

  Plutarch. Pistisera vis est valete ad no∣cendum.
• * 1.447

  Minora potenti∣bus negare est maiora promi••∣tere.
• * 1.448

  Qui ob hoc in∣••uriam facit quia potest, citò desinet quia fe∣cit.
• * 1.449

  Cato apud Sto∣baeum, serm. de Ma••istratu.
• * 1.450

  §. Sect. 8. That worldly authoritie ex∣poses men to en∣uie and many dangers.
• * 1.451

  Pot••••tibus om∣nes adulantur, inuident omnes. Bernard. de ascensu Domi∣ni, serm. 4.
• * 1.452

  Senec in Herc. Oct. act. 2.
• * 1.453

  §. Sect. 9. That abused authoritie sub∣iecteth men to Gods vēgeance.
• * 1.454

  1. Sam. 2. 4. Wisd. 6. 7. 8. Esa. 2. 13. Zach. 11. 2.
• * 1.455

  1. Cor. 1. 25. 27
• * 1.456

  Iob 12. 19. 21.
• * 1.457

  §. Sect. 10. That spirituall power is much to be preferred before that which is world∣lie. Eph. 6. 10. 11.
• * 1.458

  Phil. 4. 13.
• * 1.459

  Magna poten∣tia non posse malum.
• * 1.460

  Prou. 26. 31.
• * 1.461

  Hos. 12. 3. 4.
• * 1.462

  §. Sect. 1. What nobilitie is, and the signes thereof.
• * 1.463

  §. Sect. 2. That nobilitie in it selfe is good and lawfull. Iura regalia.
• * 1.464

  Genes. 49. 10.
• * 1.465

  Num. 3. 1.
• * 1.466

  Generosa in or∣tus semina ex∣surgunt suos. Senec. in Troade.
• * 1.467

  §. Sect. 3. That true nobi∣litie is much to be honored and respected.
• * 1.468

  Minimè deus est acceptor perso∣narum; nescio tamen quo pacto virtus in nobili plus placet: an forte quia plus claret? &c. Bernard. ad Sophiam vir∣ginem.
• * 1.469

  §. Sect. 4. That worldly nobilitie is of no worth or ex∣cellencie.
• * 1.470

  Plato.
• * 1.471

  Malach.▪ 2. 10.
• * 1.472

  §. Sect. 5. That there is no cause why any should glorie in worldly nobili∣tie.
• * 1.473

  Iob 17. 14.
• * 1.474

  Qui genus ia∣ctat suum alie∣na laudat. Se∣nec. in Herc. furen.
• * 1.475

  §. Sect. 6. That God re∣specteth not worldly nobi∣litie.
• * 1.476

  1. Cor. 1. 26. 28.
• * 1.477

  §. Sect. 7. That Christ neg∣lected worldly nobilitie.
• * 1.478

  Psal. 15. 4.
• * 1.479

  Dan. 11. 21.
• * 1.480

  Psal. 16. 3. 1. Pet. 2. 9. Reuel. 1. 6. and 5. 10.
• * 1.481

  §. Sect. 8. That worldly nobilitie is mo∣mentanie and mutable.
• * 1.482

  Prou. 10. 7.
• * 1.483

  Plutarch. de quaest. Rom. quaest. 76.
• * 1.484

  §. Sect. 9. That vpstart nobilitie ioyned with vertue, is to be preferred before that which is desti∣tute of it, though it be ancient.
• * 1.485

  Pulchrius multò parari quam creari nobilem. Auson. in So∣lon. sentent. Eurip. apud Stobaeum, Serm. 86.
• * 1.486

  Plutarch. A∣pothegm.
• * 1.487

  Stobaeus, serm. 90. Melius est no∣bilitatem pepe∣risse quàm ac∣ceptam corru∣pisse. Salust. in Bello Iugurth. Praestat in ob∣scuritate gene∣ris virtute, quam in mai••∣rum claritate vitijs cumulari. Greg. Nazian. in nobilem malè moratum. Ecclesiasticus 22. 8. 9.
• * 1.488

  §. Sect. 10. That worldly nobilitie is vn∣profitable.
• * 1.489

  St••mmata quid faciunt? quid prodest Pontice longo▪ Sangui••e censeri? pictos ostendere vul∣tus maiorum, &c. Iuuen. Sa∣tyr. 8.
• * 1.490

  Virtus non est haereditaria.
• * 1.491

  §. Sect. 11. The vnprofita∣blenes of world∣ly nobility shew∣ed by diuers ex∣amples. Luke 338.
• * 1.492

  Esai. 1. 4. 10.
• * 1.493

  Ezech. 16. 3.
• * 1.494

  Matth. 3. 7. 9.
• * 1.495

  Matth. 12. 34.
• * 1.496

  Iohn 8. 44.
• * 1.497

  Mat. 12. 49. 50. Nulla praeroga∣tiua in successio∣ne est nisi fidei adstipul••tur hae∣reditas. Am∣bros. in Luc. cap. 3. Ioh. 7. 3. 5. 7.
• * 1.498

  Luke 11. 27.
• * 1.499

  §. Sect. 12. That worldly nobility maketh men proud and negligent in the duties of reli∣gion.
• * 1.500

  Nobilitas car∣nalis est fomes superbi••. Ful∣gen. de statu vi∣duali Epist. 2. August. de Ser. Do••. in mon∣te. lib. 2. tom. 4.
• * 1.501

  §. Sect. 13. That nobilitie seuered from vertue, disgra∣ceth those that haue it.
• * 1.502

  Turpe est bene nati•• malè vi∣uere. In maxima for∣tuna minima est licentia. Sa∣lust. in conspir. Catelin.
• * 1.503

  Cicero. lib. 4. ad Herenni∣um.
• * 1.504

  Quanto illu∣striores homines in seculo scien∣tiâ & genere; tanto pluribus sunt perditionis exemplum. Ber∣nard. epist. 109. ad Gaufrid.
• * 1.505

  §. Sect. 14. That spirituall nobility is much to be preferred before that which is world∣ly.
• * 1.506

  Rom. 6. 12.
• * 1.507

  Sola apud De∣um libertas est non seruire pec∣catis. Summa apud Deum no∣bilitas est, cla∣rum esse virtu∣tibus. Hieron. ad Celant. de institut. ma∣trisfam. tom. 1 M••hi seruus est quisquis turpiter & flagitiosè vi∣uit, mihi libe•• est quisquis virtu∣te vitaeque in∣tegritate prae∣stat. Gregor. Nazianz. in nobil. malè morat. Nobilitatis pri∣mum nobis di∣uinitus ind••tae specimen est, vt affectibus impe∣r••mus. Greg. Nazian. de theolog. Orat. 2. Rom. 8. 15.
• * 1.508

  §. Sect. 15. That the priui∣ledges of spiri∣tuall nobility are much grea∣ter then of that which is worldly.
• * 1.509

  Mat. 12. 50.
• * 1.510

  Iohn 1. 12.
• * 1.511

  Rom. 8. 16. 17.
• * 1.512

  1. Pet. 1. 9. Apoc. 1. 6. & 5. 10.
• * 1.513

  Mat. 12. 50.
• * 1.514

  Iohn. 1. 12.
• * 1.515

  §. Sect. 1. That kingly and supreme autho∣rity is in it selfe good and to bee reuerenced and respected.
• * 1.516

  Psal. 82. 1. 6.
• * 1.517

  Rom. 13. 1. 2. 1: Pet. 2. 13.
• * 1.518

  §. Sect. 2. That royalty and supreame authority is the gift and blessing of God.
• * 1.519

  Genes. 17. 6.
• * 1.520

  Psalm. 82. 2. 6.
• * 1.521

  Ezech. 44. 2. 3.
• * 1.522

  Nec abnuendum est, si dat impe∣rium Deus, nec adpetendum.
• * 1.523

  Maius regno contemnere reg∣num.
• * 1.524

  Iudg. 8. 23.
• * 1.525

  and incumbran∣ces which a kingdom bring∣eth with it.
• * 1.526

  Antigonus a∣pud Stobaeum. Serm. 49.
• * 1.527

  Si vis tibi om∣nia subijcere subijce te ratio∣ni: multos regis, si te ratio regat. Senec. epist. 34.
• * 1.528

  §. Sect. 4. The cares which accompany a kingdome in re∣spect of him that raigneth.
• * 1.529

  Iob 34. 19.
• * 1.530

  B••ni pastoris est tondere pecus, non deglubere. Tiberius apud Suetonium.
• * 1.531

  §. Sect. 5. The care which a King taketh in respect of his. subiects.
• * 1.532

  §. Sect. 6. The waightie burthen and painefull la∣bour which ac∣companieth so∣ueraignty.
• * 1.533

  Antigonus apud Aelian. var. hist. lib. 2.
• * 1.534

  §. Sect. 7. That princes are much trou∣bled with the violence of their vnrulie affections.
• * 1.535

  Non tam rerum natura quam patientium dis∣positio magna vel parua vi∣deri facit in∣cumbentia ma∣la. Chrysost. ad pop. Antioch. homil. 18. Multos timere debet quem▪ multi timent.
• * 1.536

  Multò peius est regibus quam seruien∣tibus, quia isti singulos, illi v∣niuersos timēt.
• * 1.537

  §. Sect. 8. The dangers which are inci∣dent to those that are in su∣preame autho∣ritie. A••s prima regni est posse inuidi∣am pati. Senec. in Here. furen. Reg••are non vult esse qui in∣••isus timet, Si∣mul ista mundi conditor posuit Deus, odium atque regnum. Senec. in The∣baide. Qui regit aut dijs aut subditis infestus. Odium qui ni∣miùm timet, regnare nescit. Senec. in O Edipo. 1. King. 22. 31.
• * 1.538

  2. King. 19. 37.
• * 1.539

  §. Sect. 9. Of the vngrati∣tude of the peo∣ple towards their gouernors.
• * 1.540

  Regium est malè audire, cum be∣nefacias. Alex∣ander. apud Plutarch. in Apothegm. Si quis malè rexerit dijs poe∣nas dabit; si bene odio à ciuibus habetur. Chry∣sippus apud Stob. Serm. 43.
• * 1.541

  §. Sect. 10. The great ac∣count that Prin∣ces haue to make at the day of iudgement.
• * 1.542

  Wisdome 6. 3.
• * 1.543

  §. Sect. 11. That worldly kingdomes ••bu∣sed, are the cau∣ses of many sins.
• * 1.544

  Sanctitas, pic∣tas, sides | pri∣uata bona sunt, qua iuuat rege•• cant. Senec. in Thyeste. Exc•••• aula qui volet esse pius | Virtus & sum∣ma potestas non cocunt. Lucan. lib. 8.
• * 1.545

  1. Sam. 8. 11. 12. 13.
• * 1.546

  1. Sam. 12. 3.
• * 1.547

  Remota iustitia regna sunt mag∣na latrocinia: vnde Socrates ridebat, & cau∣sam quaerenti respondebat, vi∣de•• magnos la∣t••ones ad sup∣plicium duci sa∣cere paru••s. August. Serm. 31. Tom. 10.
• * 1.548

  Chrysost. in 1. Tim. 6. Hom. 18.
• * 1.549

  §. Sect. 12 Of the punish∣ments which God afflicteth on euill Kings.
• * 1.550

  Wisd. chap. 6. vers. 1. to the tenth. Iob 12. 18. 19. 21.
• * 1.551

  Non tutus ibi rex est, vbi a rege nihil tu∣tum est. Necesse est multos timeat quem multi ti∣ment. Senec. lib. 2. de ira. cap. 11. Metui capiunt, metuique ti∣ment. Senec. in Agamem. 73.
• * 1.552

  §. Sect. 13. That God brin∣geth vpon euill kings hastie de∣struction.
• * 1.553

  Thales a••ud Plutarch. in conuiu. 252. Violenta nemo imperia conti∣nuit diu, mode∣rata durant. Senec. in Troade 2••0.
• * 1.554

  §. Sect. 14. Of the spirituall kingdome which euery one should labour after.
• * 1.555

  Wisd. 6. 21.
• * 1.556

  Rex est qui me∣tuit nihil Rex est qui cu∣pit nihil hoc re∣gnū sibi quis∣que dat. Senec. in Thyeste.
• * 1.557

  §. Sect. 15. That we are to labour after the kingdome of heauen. 2. Tim. 2. 12.
• * 1.558

  Apoc. 22. 5.
• * 1.559

  §. Sect. 1. That worldly riches are to be contemned as vaine and worthlesse.
• * 1.560

  Phil. 3. 8.
• * 1.561

  Pro. 23. 5.
• * 1.562

  §. Sect. 2. Of the vanitie of great lands and large Lord∣ships.
• * 1.563

  Esay 5. 8.
• * 1.564

  §. Sect. 3. Of the vanity of gold and siluer. Eccles. 2. 8. 11.
• * 1.565

  Habac. 2. 6.
• * 1.566

  Chrysost. in 1. Tim. 6. Hom. 17.
• * 1.567

  Senec. epist. 94.
• * 1.568

  Hierony••, ad Demetriadem.
• * 1.569

  Iames 5. 3.
• * 1.570

  Fascinatio quae∣dam est huius∣modi res, quòd aurum et argen∣tum à nobis tan∣ti pendatur, & animarum no∣strarum nulla cura. Chrysost. in 1. Thess. 5.
• * 1.571

  Quid homini pecunia sua nisi quoddam viati∣cum est? multa oneri, moderata vsui. Ambros. lib. 7. epist. 44.
• * 1.572

  §. Sect. 4. Of the vanity of rich iewels and costly furniture.
• * 1.573

  Vilitas & de∣formitas domus non a vas••s in∣ordinatè proie∣ctis, non a neg∣lecto lectulo, non a muris fu∣mo decoloratis, sed ab improbi∣tate habitanti∣um cernitur. Chrysost. in Mat. 16. Ho∣mil. 84.
• * 1.574

  Basil. in diuites auaros, ho∣mil. 7.
• * 1.575

  Quanta est glo∣riosius multis benefacere quam magni∣ficè habitare? Clemens Alex∣and. paedagog. lib. 2. cap. 12.
• * 1.576

  Auro parietes, auro laquearia, auro fulgent ca∣pita columna∣rum, & nudus atque esuriens ante s••res no∣stras Christus in paupere mori∣tur. Hieron. ad Ga••dent.
• * 1.577

  §. S••ct. 5. Of the vanity of sumptuous buildings.
• * 1.578

  Eccles. 2. 4. 11.
• * 1.579

  Non solum in aetatibus homi∣num, verum & in structuris aedificiorum im∣matura mors fu∣rit. Chrysost. in 1. Tim. 6. Ho∣mil. 16. Inspice aediticiae sumptuosa quae olim extruxe∣runt: quid nunc sunt? ruinae: vbi aedificato∣res? in orco. Basil. Orat. 15. de auaritia.
• * 1.580

  Ierem. 22. 13. 15. 16.
• * 1.581

  Esay. 5. 8. 9.
• * 1.582

  2. Cor. 5. 1.
• * 1.583

  Apocal. 2••.
• * 1.584

  §. Sect. 6. The vanitie of a numerous fa∣milie.
• * 1.585

  Eccles. 2. 7. 11.
• * 1.586

  Qui multorum est dominus, idem multorum seruus esse cogi∣tur. Chrysost. in Rom. 16. 3.
• * 1.587

  Seneca.
• * 1.588

  §. Sect. 1. That riches and costly apparell is lawfull to those who are of high place and calling.
• * 1.589

  Zach. 13. 4.
• * 1.590

  Psal. 45.
• * 1.591

  Deut. 22. 5. Genes. 24. 22. 30.
• * 1.592

  Exod. 3. 22. 12. 35. & 32. 2.
• * 1.593

  Luk. 7. 25.
• * 1.594

  1. Tim. 2. 9.
• * 1.595

  1. Pet. 3. 3. 4.
• * 1.596

  1. Cor. 1. 25. 26▪
• * 1.597

  §. Sect. 2. That their ap∣parell should not be bas•• and sordidous, which are of good quality.
• * 1.598

  Diogenes a∣pud Aelianum. lib. 9. de varia histor. August. de ser. Domini. Ornatus & sor∣des pari modo fugiendi sunt, quia alterum delicias, alterum glorian redolet. Hieron. ad Ne∣pol••an. §. Sect. 3. Of the great a∣buse of apparell, through exces∣siue brauerie.
• * 1.599

  Auferimur cul∣tu, gemmis au∣re{que} teguntur omnia, pars mi∣nima est ipsa pu∣ella sui. Ouid. lib. 2. de remed.
• * 1.600

  Tertul. de cul∣tu foemin. lib.
• * 1.601

  Clemens A∣lexandr. Pae∣dagog. lib. 2. cap. 10.
• * 1.602

  §. Sect. 4. Of the abuse of apparell, in re∣spect of costli∣nesse.
• * 1.603

  Breuissimis lo∣culis patrimo∣nium grande profertur, vno lino decies sestertium inse∣ritur, &c. Ter∣tul. de habit. mulier. lib.
• * 1.604

  Clemens Alex∣andr. Paeda∣gog. li. 2. ca. 10.
• * 1.605

  Quid de habitu dicam? in quo iam non calor sed color requi∣ritur, magis{que} cultui vestium quam virtutum insistitur, &c. Bernard. Serm. super passus est, &c. §. Sect. 5. Of the abuse of apparell, in re∣spect of fashiös.
• * 1.606

  1. Tim. 2. 9.
• * 1.607

  1. Pet. 3. 3.
• * 1.608

  Quae autem con∣tra mores homi∣num sunt flagi∣tia pro morum diuersitate vi∣tanda sunt, &c. turp••s enim om∣nis pars est suo vniuerso non congruens. Au∣gust. Confess. lib. 3. cap. 8.
• * 1.609

  Zeph. 1. 8.
• * 1.610

  1. Tim. 2. 9. §. Sect. 6. Of the abuse of apparell, in re∣spect of the ends thereof, which are, honestie and profit.
• * 1.611

  1. Cor. 12. 23.
• * 1.612

  Nec vestitum appetimus sed ornatum; quae∣ritur ad indu∣eudum non quod vtilius, sed quod subtilius inuenitur, non quod repellat frigus, sed quod superbire com∣pellat. Bernard. Apol. ad. Gu∣licl. abbat.
• * 1.613

  §. Sect. 7. Of the abuse of costly apparell in respect of the common vse thereof.
• * 1.614

  Luk. 16.
• * 1.615

  §. Sect. 8. Reasons to dis∣swade all from abuses in appa∣rell: be-cause God hath forbidden this excessiue bra∣uerie. 1. Tim. 2. 9. 10.
• * 1.616

  §. Sect. 9. The originall of apparell should preserue vs from taking pride in it.
• * 1.617

  §. Sect. 10. That excessiue brauarie in ap∣parell mis bescemeth Chri∣stians.
• * 1.618

  Tit. 2. 3. 1. Tim. 2. 9. 10.
• * 1.619

  §. Sect. 11. That this bra∣uerie hath in it no worth or excellencie.
• * 1.620

  Collum catena constringit, &c. nil refert an corpus auro li∣getur an ferro. Si ceruix pre∣mitur, si graua∣tur incessus, nil pretium iu∣uat. Ambros. de virgin. lib. 1.
• * 1.621

  §. Sect. 12 That in this brauerie we haue no prehe∣minence before those who are of base condition. Quid enim sibi vult plurimum illud aurum? eis enim qui in scena sunt ista conueniunt, & meretricibus, quae omnia ad hoc faciunt vt spectentur. Chrysost. in Hebraeos cap. 12. Homil. 28.
• * 1.622

  Vis & eorum rationem excu∣tiamus qui de∣auratis & e∣quos & vxores amiciunt, &c. Chrysost. in. philip. 3. serm. 10.
• * 1.623

  Mat. 6. 28. 29.
• * 1.624

  §. Sect. 13. That this exces∣siue cost in ap∣parell doth not better the wea••ers.
• * 1.625

  Sirica, purpura & tincturarum fucu•• decorem habent, sed non praebent, &c. Bernard. ad Sophiam vir∣gin.
• * 1.626

  §. Sect. 14. That excessiue brauerie doth doth not make those that weare it more com∣mendable. Clemens A∣lexand. Paedag. lib. 3. cap. 11.
• * 1.627

  §. Sect. 15. That this bra∣uerie graceth neither the beautifull nor deformed, ver∣tuous or vi∣cious.
• * 1.628

  Neglecta deco∣ris cura plus placet, & hoc ipsum quod non ornamus, orna∣tus est. Ambr. de virgin. lib. 1.
• * 1.629

  Pulchrum or∣natum turpes mores peius coe∣no collinunt. Lepidi mores turpem orna∣tum facilè sa∣ctis compro∣bant. Plaut. in Paenulo.
• * 1.630

  Clemens Alex. paedagog. lib. 2. cap. 12.
• * 1.631

  §. Sect. 16. That costly ap∣parell doth not make those that weare it more respected.
• * 1.632

  §. Sect. 17. Of the euils which accom∣panie excessiue brauerie: sinne against God.
• * 1.633

  §. Sect. 18. Too much care in decking the body, argueth the neglect of the soule.
• * 1.634

  Induuntur pur∣pura & bysso, & subinde con∣scientia panno∣sa iacet; fulgent monilibus, mo∣ribus sordent. Bernard. ad Sophiam virg.
• * 1.635

  Clemens A∣lexand. paedag. lib. 3. cap. 2.
• * 1.636

  Non haec ornant corpus sed men∣tem detegunt. Quintilian. Eccles. 19. 28.
• * 1.637

  Hose. 7. 10.
• * 1.638

  §. Sect. 19. That they who vse excesse in apparell, o••••end against their brethren by gi∣uing offence.
• * 1.639

  Tit. 2. 3.
• * 1.640

  Tertul. de cultu foemin. lib.
• * 1.641

  §. Sect. 20. Their excuse taken away who pretend inward humilitie though they ex∣ceed in outward brauerie.
• * 1.642

  Act. 24. 16.
• * 1.643

  Rom. 12. 17. 2. Cor. 8. 21.
• * 1.644

  Mat. 5. 14. 16. 1. Pet. 2. 12.
• * 1.645

  Exod 23. 2. Rom. ••2. 2.
• * 1.646

  §. Sect. 21. Their excuse answered who pretend the pleasing of their husbands as th•• cause of their excesse.
• * 1.647

  1. Pet. 3. 1.
• * 1.648

  §. Sect. 22. That excessiue brauerie is the cause of many sinnes, in respect of those that weare it.
• * 1.649

  Quid ex vesti∣bus superuacuis expectandū, nisi vt lasciuus ille ornatus prate∣reuntes inui∣tet, aut alienis matrimonijs in∣sidietur? Basil. de legen. lib. gentilium.
• * 1.650

  Pro. 31.
• * 1.651

  §. Sect. 23. That this ex∣cesse causeth many euils both to priuate per∣sons, and to the common-wealth.
• * 1.652

  §. Sect. 24. That costly and vaine apparell is the fruit of pride and selfe-loue.
• * 1.653

  Iam. 2. 2. 3. Vestitus insig∣nis ac mollis su∣perbiae vexil∣lum est, nidus{que} luxuriae. Aug. Caesar apud Suetonium. Nemo vesti∣menta preciosa nisi ad inanem gloriam quaerit, &c. Gregor. homil. 40. in Luc. 16. §. Sect. 25. Of the punish∣ments which God inflictet•• on men for pride in ap∣parell.
• * 1.654

  Pro. 22. 7.
• * 1.655

  Esa. 2. 11. 12.
• * 1.656

  Esa. 5. 16. 17. &c.
• * 1.657

  §. Sect. 26. That we are much to prefer the spirituall ornaments of the soule, before corporall. Purpureae, au∣reae, & splendi∣d•• vestes, his demum conue∣niunt, quibu•• nullus vitae splendor, nullum virtutis decus supp••tit. Nazi∣anzen. ad O∣lympiadem▪ Psalm. 45. 13. Ephes. 6. 10. 12.
• * 1.658

  1. Pet. 5. 5.
• * 1.659

  Rom. 13. 14.
• * 1.660

  Apoc. 7. 13. 14.
• * 1.661

  §. Sect. 1. Worldly plea∣sures are of no worth, in com∣parison of hea∣uenly ioyes.
• * 1.662

  Eccles. 3. 22. and 2. 24.
• * 1.663

  Eccles. 2. 1. 2. 11.
• * 1.664

  §. Sect. 2. That worldly pleasures are gifts of an infe∣riour nature, which are be∣stowed most plentifully vpon the wicked.
• * 1.665

  Iohn 16. 20.
• * 1.666

  Psalme 73.
• * 1.667

  §. Sect. 3. That the bru∣tish creatures haue the lar∣gest share in earthly plea∣sures.
• * 1.668

  Cleanthes a∣pud Stobaeum Serm. 6. §. Sect. 4. That worldly pleasures are of lesse esteeme because they are apt to be a∣bused.
• * 1.669

  §. Sect. 5. That the vanity of worldly plea∣sures should make vs to seek spirituall and heauenly ioyes.
• * 1.670

  Zeno apud Stobaeum.
• * 1.671

  Psal. 4. 7.
• * 1.672

  Psal. 9. 10. & 119. 14. 24. 97. 103. 111. 162.
• * 1.673

  Psal. 51. 8. 12.
• * 1.674

  1. Chron. 29. 9.
• * 1.675

  Iohn 4. 34.
• * 1.676

  Ioh. epist. 3. 4.
• * 1.677

  Psal. 36. 8. Psalm. 89. 15.
• * 1.678

  Psalm. 16. 11.
• * 1.679

  §. Sect. 1. That worldly things do not bring that con∣tentment which they promise.
• * 1.680

  Prou. 7. 18.
• * 1.681

  Genes. 11. 3.
• * 1.682

  Esai. 29. 8.
• * 1.683

  Prou. 27. 20.
• * 1.684

  Prou. 30. 15.
• * 1.685

  Nunquam pa∣rum est quod sa∣tis est, nunquam multum est quod satis non est. Senec. epist. 119.
• * 1.686

  §. Sect. 2. That worldly things possessed do but inflame the desire.
• * 1.687

  §. Sect. 3. The reasons why the mind of man cannot be satisfied with earthly things.
• * 1.688

  Hosea. 4. 10. Micha. 6. 14.
• * 1.689

  Haggai 1. 6.
• * 1.690

  Zanch. in E∣phes. 5.
• * 1.691

  Capacem Dei quicquid Deo minus est non implebit. Bernard. de∣cla••. in Mat. 19. Matth. 12.
• * 1.692

  Eccles▪ 2. 11.
• * 1.693

  Psal. 37. 4.
• * 1.694

  Nimis auarus est cui Deus non sufficit. Bernard. in Coena Domi∣ni serm. 7. Sed quoniam nemo Deum possidet, nisi qui posse ditur ab eo, simus nos ipsi fact•• Dei possessio, & ••f∣ficietur nobis possessio Deus, &c. August. de salutar. docu∣men. cap. 9.
• * 1.695

  Ma••. 5. 6.
• * 1.696

  Necesse est in immensum ex∣••at cupid••tas quae naturalem modum trans••∣lij••. Illa enim habet finem su∣um, inania & ex libidine orta sine termino sunt. Senec. epist. 39.
• * 1.697

  §. Sect. 4. That it is great follie to seeke for content in earthly abun∣dance.
• * 1.698

  Facilius rese∣cantur cupidi∣••ates in ••s qui Deum diligunt, quam i•• ijs qui mundu d••ligunt al••quando sati∣antur. August. ad Bon••fac. epist. 70. tom. 2.
• * 1.699

  §. Sect. 5. The insufficien∣cy of worldly things to giue content, shewed by examples.
• * 1.700

  §. Sect. 6. That honors bring no con∣tentment to those that haue them.
• * 1.701

  Ierem. 22. 22.
• * 1.702

  Hosea 12. 1.
• * 1.703

  Haggai 1. 6.
• * 1.704

  Mar••e 10. 37.
• * 1.705

  §. Sect. 7. That there is no satietie or con∣tent in riches.
• * 1.706

  Prou. 21. 26. Eccles. 5. 9.
• * 1.707

  1. King. 21. 3. 4.
• * 1.708

  §. Sect. 8. That worldly riches promise contentment, but cannot giue it, and the rea∣sons why.
• * 1.709

  Cum habet quod voluit, non ha∣bet quod vult. Crescentem se∣quitur cura pe∣cuniam •• mai••∣rum{que} fames •• multa petenti∣bus •• desunt multa. Horat. Carm. lib. 3. ••. 1. 16. Parum est luxu∣riae, quod natu∣rae satis est. Se∣nec. de vita beata. cap. 13.
• * 1.710

  Basil. de. aua∣titia. Orat. 15.
• * 1.711

  A••talus apud Senec. epist. 72
• * 1.712

  Pro. 1. 12.
• * 1.713

  Pro. 30. 15. Ditem dicunt gentiles infe∣rorum praesu∣lem, arbitrum mortis. Ditem appellant & di∣uitem, &c. Ambros. lib. de Nabuth. cap. 6.
• * 1.714

  §. Sect. 9. That couetous men, the more they abound, the more they want.
• * 1.715

  Toto mundo eget, cuius non capit mundus cupiditates. Ambros. de Nabuth. cap. 12 Chrysost. in Rom. 8. Ser. 13.
• * 1.716

  Diues est nō qui multum habet, sed qui nullo egeat. Quid est itaque diuitem esse, nisi abun∣dare, &c. Amb. ad Simplicia∣num epist. lib. 3. epist. 10.
• * 1.717

  §. Sect. 10. That couetous rich men are more in want then the poore.
• * 1.718

  Ambros. lib. de Nabuth. cap. 2.
• * 1.719

  Auaritia quo plura abstulerit eo magis ino∣pem se esse cre∣dit: omnibus in∣uida, sibi vilis, &c. Ambros. de Cain. & Abel. lib. cap. 5. T. 4.
• * 1.720

  §. Sect. 11. That it is in vaine to seeke for contentment in riches.
• * 1.721

  Quis diues? qui nil cupiat: quis pauper? auarus. Ausonius. Ille pauper est qui eget co quod non habet: nam qui & non ha∣bens, habere non appetit, diues est. Gregor. in E∣zech. lib. 2. Homil. 18. Ne ames diuiti∣as et diues eris: magnae sunt di∣uitiae non desi∣derare eas. Se∣neca. Non is pauper est qui nihil pos∣sidet, sed qui multa concupis∣cit. Chrysost. de Lazaro conc. 2. §. Sect. 12 Another reason why riches satis∣fie not, namely, because they are not vsed.
• * 1.722

  Plutarch. de Cupid. diuit.
• * 1.723

  §. Sect. 13. That it is not the bare possessi∣on of riches that maketh rich. Clem. Alexand. Paedagog. lib. 3. cap. 6. Esay 32.
• * 1.724

  Iniustum est eas putare diuitias quae non ause∣rant egestatem. August. in Hag. 2. Homil. 30. Tom. 10.
• * 1.725

  Incerti, apud Stobaeum, de in∣iustitia. Ser. 10. Palladae apud Stobaeum.
• * 1.726

  §. Sect. 14. That rich misers are of all others poorest. Desunt multa omnibus, multis omnia. Auaro deest tam quod habet, quam quae non habet. Hieron. in Prolog. Bi∣bliae. Desunt inopiae multa, auaritiae omnia. Senec. epist. 108.
• * 1.727

  Ambros. de Na∣buth. cap. 4.
• * 1.728

  §. Sect. 15. The miserable condition of rich misers.
• * 1.729

  Ideo se quis{que} fraudat noleus manducare vt ditescat, vt ali∣us de laboribus suis sluat & luxurietur. Au∣gust. Homil. 35. Tom. 10.
• * 1.730

  Plutarch.
• * 1.731

  Eccles. 4. 8.
• * 1.732

  Sed quo diui∣tias haec per tormenta coa∣ctas? Cum furor haud du∣bius, cum sit manifesta phre∣nesis, vt locu∣ples moriaris egenti viuere fato. Iuuenal. Satyr. 14. §. Sect. 16. That rich mi∣sers are empty of all goodnesse, being good nei∣ther to them∣selues nor o∣thers. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Eccles. 14. 5.
• * 1.733

  In nullum aua∣rus bonus est, in se possimus. Se∣nec. epist. 108.
• * 1.734

  Quid est aua∣rus? sui hōicida. quid est auari∣tia? pauperta∣tis timor, sem∣per in pauperta∣te viuens. Ber∣nard. epist. Syluest.
• * 1.735

  Eccles. 6. 2. 3.
• * 1.736

  §. Sect. 17. That worldly pleasures satis∣fie not, nor giue contentment.
• * 1.737

  Eccles. 2.
• * 1.738

  §. Sect. 1. That all men are disconten∣ted with their estate, and first those who are of honorable con∣dition.
• * 1.739

  §. Sect. 2. The discontent which accompa∣nieth riches and pleasures.
• * 1.740

  §. Sect. 3. That all men in all ages and in all estates, are full of discon∣tent.
• * 1.741

  Gen. 15. 2.
• * 1.742

  Nobi•• alienum, nostrum plus alijs placet.
• * 1.743

  §. Sect. 4. Of the causes why worldlings are so full of discontent.
• * 1.744

  Plutarch. de tranquil. anim.
• * 1.745

  Optat ephippia bos piger, optat arare caballus Horat.
• * 1.746

  §. Sect. 5. That worldly things in stead of satisfying bring with them loathing satie••y.
• * 1.747

  Diues quod su∣um est quasi vi∣le fastidi••; quod alienum est, quasi pretiosissi∣mum concu∣piscit. Ambros. lib. de Nabuth. cap. 2.
• * 1.748

  Praecipitat quis∣que vitam suā, & suturorum desiderio labo∣rat praesentium taedio. Senec. de breuit. vitae. cap. 7.
• * 1.749

  §. Sect. 6. From the insuf∣ficiencie of
• * 1.750

  Nihil est iucun∣dum nisi quod reficit varietas.
• * 1.751

  Eccles. 2. 1. 2. &c.
• * 1.752

  §. Sect. 7. The former point cleered by some speciall instances.
• * 1.753

  Ex v••luptuarijs •••• quae rarissimè contingunt im∣primis dele∣••tant. Epictet. in m••morab. dict.
• * 1.754

  Cantibus nouis, non notis de∣lectamur.
• * 1.755

  §. Sect. 1. That content∣ment is to be sought, not in the world, but in Gods spiri∣tuall graces.
• * 1.756

  Ioh. 4. 14.
• * 1.757

  Ioh. 7. 38. 39.
• * 1.758

  Psal. 65. 4.
• * 1.759

  Ephes. 3. 19.
• * 1.760

  Rom. 8. 28.
• * 1.761

  Rom. 5. 3.
• * 1.762

  Philip. 4. 11. 12.
• * 1.763

  Psalme 81. 16.
• * 1.764

  Prou. 10. 22.
• * 1.765

  Esay 57. 20. 21.
• * 1.766

  §. Sect. 2. That spirituall contentment much exceedeth all contentment in worldly things.
• * 1.767

  1. Tim. 6. 6. & 4. 8.
• * 1.768

  Esay 58. 11.
• * 1.769

  §. Sect. 3. That content∣ment is a medi∣cine for all mi∣series.
• * 1.770

  2. Cor. 6. 10.
• * 1.771

  Prou. 13. 7.
• * 1.772

  Nihil interest vtrum non desi∣deres, an habe∣as. Senec. epist. 119.
• * 1.773

  Psalme 55. 22. ••. Pet. 5. 7.
• * 1.774

  §. Sect. 4. That content∣ment is to be sought, not in outward things, but in the hear•• and mind.
• * 1.775

  Iob 1. 21.
• * 1.776

  Iob 13. 15.
• * 1.777

  1. Sam. 30. 6.
• * 1.778

  §. Sect. 5. That we must seeke content∣mēt, not by mul∣tiplying worldly vanities, but by moderating our desires and af∣fections.
• * 1.779

  2. Sam. 15. 26.
• * 1.780

  Mat. 18. 3. 4.
• * 1.781

  §. Sect. 6. If we would haue content∣ment in ri∣ches, we must lay aside co∣uetousnesse.
• * 1.782

  1. Tim. 6. 6.
• * 1.783

  Chrysost. in Gen. 16. Hom. 37.
• * 1.784

  S•• ad naturam viues nunquam eris pauper, si ad opinionem nunquam di∣ues. E••iguum natura deside∣ra••, opinio im∣mensum. Epi∣curus apud Senecam epist. 16. Apoc. 2. 9. Solum illum Deus diuitem ••ouit, qui sit di∣ues aeternitati, &c. Ambros. ad Simplic. e∣pist. lib. 3. epist. 10.
• * 1.785

  Non qui parum habet, sed qui plus cupit pau∣per est. Senec.
• * 1.786

  §. Sect. 7. That content∣ment in plea∣sures is had, not by multiplying them, but by re∣straining our appetites.
• a 1.787

  Rom. 5. 3.
• b 1.788

  Act. 16. 25.
• c 1.789

  Ioh. 15. 11.
• * 1.790

  2. Cor. 7. 4.
• * 1.791

  Epicurus apud Stobaeum. lib. 1. serm. 17. Plato apud Stobaeum, lib. 1. serm. 17.
• * 1.792

  §. Sect. 8. The first and
• * 1.793

  chiefe meanes •• of contentation, is wholly to re∣signe our selues to the will of God.
• * 1.794

  Matth. 26. 39.
• * 1.795

  Matth. 6. 32.
• * 1.796

  Ierem. 31. 25.
• * 1.797

  Iohn 3. 16.
• * 1.798

  Coloss. 1. 21.
• * 1.799

  Rom. 8. 32.
• * 1.800

  Psalme 34. 9.
• * 1.801

  Matth. 6. 33.
• * 1.802

  Hebr. 13. 5.
• * 1.803

  §. Sect. 9. That Christians may safely and securely rest on Gods proui∣dence.
• * 1.804

  Placeat homini quicquid Deo placet. Senec. epist. 74. Virum bonum necesse est sum∣mae pietatis erga deos esse, &c. epist. ••6.
• * 1.805

  Matth. 6.
• * 1.806

  Psal. 34. 9. 10.
• * 1.807

  Psal. 16. 6. Si nosti quod propter curam quam de nobis habet Deus, no∣bis largitus est, illud quoque intelligas quod propter eandem curam mensu∣ram tribuit. Chrysost. in 1. Cor. 12. Ho∣mil. 29.
• * 1.808

  §. Sect. 10. The reasons why the Lord giueth worldly things to some of his children and not to others.
• * 1.809

  Ier. 17. 10.
• * 1.810

  Heb. 3. 24.
• * 1.811

  §. Sect. 11. The reasons why the Lord maketh not all his children rich in all worldly be∣nefits.
• * 1.812

  Luk. 12. 32.
• * 1.813

  §. Sect. 12 The 2. meanes of contentment is to leade a godly life. 1. Tim. 6. 6.
• * 1.814

  Psal. 34. 9. 10. and 37. 4. and 84. 11.
• * 1.815

  Pro. 15. 15. 16.
• * 1.816

  Mat. 6. 33.
• * 1.817

  §. Sect. 13. The 3. meanes is to thinke of our benefits as well as of our wants.
• * 1.818

  §. Sect. 14. That perfect and full conten∣tation is only to be found in hea∣uenly happines.
• * 1.819

  Psalme 16. 11. and 36. 8.
• * 1.820

  1. Cor. 15. 28. Psalme 17. 15.
• a 1.821

  Iohn 1. 12. 51.
• b 1.822

  Rom. 8. 15. 17.
• c 1.823

  Rom. 8. 30.
• d 1.824

  Hebr. 12. 14.
• e 1.825

  Apoc. 21. 27.
• f 1.826

  Iohn 3. 3.
• g 1.827

  Matth 20. 4.
• h 1.828

  Apocal. 3. 21.
• * 1.829

  §. Sect. 1. That there is no profit in world∣ly things, to those who set their hearts vp∣on them.
• * 1.830

  Eccles. 2. 11.
• * 1.831

  1. Sam. 12. 21.
• * 1.832

  Matth. 16. 26.
• * 1.833

  §. Sect. 2. That worldly honors are vn∣profitable.
• * 1.834

  Nec laudes h••∣minum te le∣uant in coelum, nec vituperatio∣nes inde te de∣ponunt. Ille vi∣deat qui coro∣nat, ille sit testis à quo iudice co∣ronaris. Au∣gust. in epist. Ioan. Tract. ••. Tom. 9.
• * 1.835

  §. Sect. 3. That there is no profit in world∣ly riches. Luke 12. 15. Matth. 4. 4.
• * 1.836

  Eccles. 5. 10.
• * 1.837

  Vbi ••ultae opes, multi etiam qui cōedunt eas, & vsus quidem diuitiarum a∣pud al••os, di∣uitibus solum nomen cedit & solicitudo. Ber∣nard. de con∣uers. ad cleri∣co•• Serm. cap. 12.
• * 1.838

  Chrysost. ad pop. Antioch. Homil. 2. tom. 4
• * 1.839

  Eccles. 5. 11.
• * 1.840

  Sufficit vt di∣uitiae non pos∣sessores perdant, vt non obsint satis est; nam prodesse nihil possunt. Aug. in Psal. 85. tom. 8.
• * 1.841

  §. Sect. 4. That riches are most vnprofita∣ble to sordidous misers.
• * 1.842

  Luk. 8. 27.
• * 1.843

  Luk. 12. 20. 21.
• * 1.844

  Eccl. 11. 18. 19.
• * 1.845

  Si auarus es, non habes, si prodigus, non habebis. Ecclesiasticus 14. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.846

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ecclesiasticus 14. 3.
• * 1.847

  Psalme 128. 2.
• * 1.848

  Eccles. 2. 24. and 3. 12. 13.
• * 1.849

  Eccles. 5. 12. 13. 14. 15. &c.
• * 1.850

  Iob 26. 16 7.
• * 1.851

  Eccles. 2. 26.
• * 1.852

  Eccles. 5. 9. Chap. 6. 2. 3.
• * 1.853

  Ecclesiasticus 14. 6.
• * 1.854

  §. Sect. 5. Of the vnprofi∣tablenesse of worldly plea∣sures.
• * 1.855

  Eccles. 2. 1. 10. 11.
• * 1.856

  §. Sect. 6. That worldly things do not further the maine ends at which we aime, as first they do not make vs truly better.
• * 1.857

  Iob 34. 19.
• * 1.858

  Prou. 28. 6.
• * 1.859

  Nemo vereatur qui argentum non habet; non quaeritur Chri∣stus argento sed fide. Amb. de fide resur∣rect. Serm. 1. tom. 3. Esa. 55. 1.
• * 1.860

  Act. 3. 8.
• * 1.861

  Mat. 10. 9. 10.
• * 1.862

  §. Sect. 7. That we are ••ot bet••ered by ho∣nours, riches, or carnall plea∣sures.
• * 1.863

  Chrysost. in Ma••. Homil. 59.
• * 1.864

  Master Greenham.
• * 1.865

  Iob. 34. 19 & 36. 19.
• * 1.866

  Psal. 37. 16.
• * 1.867

  Pro. 28. 6. Eccles. 4. 13.
• * 1.868

  Eccles. 10. 24.
• * 1.869

  Iam. 2. 1. 2.
• * 1.870

  Esa. 55. 1.
• * 1.871

  §. Sect. 1. That worldly things helpe not to inrich our minds with ver∣tue and Gods sauing graces.
• * 1.872

  §. Sect. 2. That worldly things do not make vs more fruitfull in good workes.
• * 1.873

  1. Sam. 25. 2. 10. 11.
• * 1.874

  Luke 12.
• * 1.875

  Luke 16.
• * 1.876

  Ecclesiasticu•• 14. 7.
• * 1.877

  Matth. 19. 2••.
• * 1.878

  §. Sect. 3. That worldly things do not make them who haue them more merrie and cheerefull.
• * 1.879

  Hester 5. 9. 10. 11. 13.
• * 1.880

  Auarus pulchri∣tudine coeli non delectatur, quia sibi non affert aurum, nec magnitudine & motu solis, quo∣••iam non im∣mittit in d••∣mum suam au∣reos radios. Chrysost. in Matth. 26. Homil. 84.
• * 1.881

  Aristonymus apud Stobaeum Serm. 8.
• * 1.882

  1. King. 27. 4.
• * 1.883

  1. Tim. 6. 10.
• * 1.884

  §. Sect. 4. That worldly pleasures are void of true pleasure and sound delight.
• * 1.885

  Saeculi laeritia est impunita nequitia, &c. August. in Io∣an. tract. 12. tom. 9.
• * 1.886

  ••. Cor. 5. 12.
• * 1.887

  Eccles. ••. 2.
• * 1.888

  2. Cor. 6. 10.
• * 1.889

  Nulla verior miseria quam fa••sa laetitia. Bernard. tract. de gra••ia & lib. arbit.
• * 1.890

  Rom. 1.
• * 1.891

  August. enar∣rat. in. Psal. 67. tom. 8.
• * 1.892

  §. Sect. 5. That worldly things assure vs neither of the loue of God nor men.
• * 1.893

  Ioh. 15. 19.
• * 1.894

  Apoc. 3. 13.
• * 1.895

  Heb. 12. 6.
• * 1.896

  §. Sect 6. That worldly things do not helpe to free v•• from our grea∣test euils: as first they do not deliuer vs from dangers. 1. Sam. 12. 21.
• * 1.897

  Iu••ges 10. 14.
• * 1.898

  Prou. 11. 28.
• * 1.899

  Iob 27. 9. 10.
• * 1.900

  Diues in consci∣entia securior dormit in terra, quam diues in purpura. Au∣gust. serm. 112. T••m. 10.
• * 1.901

  Esay 28. 15.
• * 1.902

  Psalme 52. 7. 8.
• * 1.903

  §. Sect 7. Worldly things do not cure the bodie of sicknes∣ses and diseases.
• * 1.904

  Eccles. 5. 9. 10.
• * 1.905

  Ecclesiasticus 31. 1. 2.
• * 1.906

  Chrysost. in Philip. 3. ser. 10.
• * 1.907

  Morborum d••∣micitium est di∣uitum aula.
• * 1.908

  §. Sect. 8. Pleasures doe not cure dis∣eases.
• * 1.909

  Lysimacus a∣pud Plutar∣chum.
• * 1.910

  Intem peran∣tes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, va∣letudinarios 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appel∣larunt. Cle∣mens. Alex∣and. paedag. lib. 2. cap. 1.
• * 1.911

  Eccl. 31. 19. 20.
• * 1.912

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sic Clemens. Alexand. pae∣dag. lib. 2. cap. 1
• * 1.913

  Eccles. 37. 30.
• * 1.914

  Ambros. de Cain & Abel. lib. cap. 5.
• * 1.915

  §. Sect. 9. Worldly things profit not in the day of Gods visitation.
• * 1.916

  Hos. 7. 9.
• * 1.917

  Ezech. 7. 19.
• * 1.918

  Zeph. 1. 18.
• * 1.919

  Pro. 11. 4.
• * 1.920

  Eccl••siasticus. 5. 1.
• * 1.921

  Amos. 6. 4. 5. 6.
• * 1.922

  §. Sect. 10. That worldly things profit not at the houre of death.
• * 1.923

  Iob 16. 2.
• * 1.924

  M^r. Greenham.
• * 1.925

  Psalm. 82. 6. 7.
• * 1.926

  Psal. 49. 16. 17. 19
• * 1.927

  Luke 12. 15.
• * 1.928

  Prou. 10. 2.
• * 1.929

  Ierem. 17. 11.
• * 1.930

  Luke 12. 20.
• * 1.931

  Acts 8. 20.
• * 1.932

  §. Sect. 11. That worldly things at the day of death bring much griefe and bit∣ternesse.
• * 1.933

  Illi mors grauis incubat •• qui notus nimis om∣nibus •• ignotus moritur sibi. Senec. in Thyeste. Mors adest? magis quam morte mordetur auarus diues quod diuitiae su•• fient alienae. Chrysost. Ho∣mil. ad Pop. 65. Tom. 4.
• * 1.934

  Prou. 14. 32.
• * 1.935

  Prou. 11. 7. Iob 27. 8.
• * 1.936

  Iob 20. 11.
• * 1.937

  Rom. 2. 5. 6.
• * 1.938

  Matth. 16. 26.
• * 1.939

  §. Sect. 12 That worldly things profit not after our se∣paration.
• * 1.940

  Ambros. lib. de Nabuth. cap. 1. tom. 4.
• * 1.941

  §. Sect. 13. That worldly things will not profit vs at the day of iudge∣ment.
• * 1.942

  Pro. 21. 21.
• * 1.943

  Quae hic hono∣rant, ibi on••∣rant.
• * 1.944

  Eccles. 11. 9.
• * 1.945

  Iam. 5. 3.
• * 1.946

  Mark. 8. 36.
• * 1.947

  §. Sect. 14. The conclusion persuading to seeke after Gods spirituall gra∣ces, and heauen∣ly ioyes; which alone bring true profit.
• * 1.948

  Psal. 119. ••2. 1. Tim. 6. 6. and 4. 8.
• * 1.949

  §. Sect. 1. That all worldly benefits are em∣bittered with manifold mise∣ries.
• * 1.950

  §. Sect. 2. The miseries of worldly things shewed by testi∣monies.
• * 1.951

  Genes. 47. 9.
• * 1.952

  Iob 14. 1.
• * 1.953

  Eccles. 2. 13. 23.
• * 1.954

  Eccles. 8. 6.
• * 1.955

  Ecclesiasticus 40. 1. 2. 3.
• * 1.956

  Idiota inter or∣thodoxogr. de patient. verae contemplat. lib. cap. 2.
• * 1.957

  August. Tom. ••0. Serm. 31. de ••allacia mundi.
• * 1.958

  August. ad fra∣tres in eremo. Serm. 67.
• * 1.959

  § Sect. 3. The miseries of mans life in re∣spect of sinne.
• * 1.960

  Rom. ••.
• * 1.961

  §. Sect. 4. That the things of this life are commended onely by ne∣cessitie.
• * 1.962

  §. 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.
• * 1.963

  §. Sect. 6. Of the loath∣some satiety which man fin∣deth in world∣ly things.
• * 1.964

  Ecclesiasticus 1. 9. §. Sect. 7. Of the adherent euils which are incident to mans life.
• * 1.965

  Raro miseri•• prodeunt inco∣mitatae.
• * 1.966

  §. Sect. 8. Of the miseries incident to a mans state.
• * 1.967

  Iob 5. 7.
• * 1.968

  §. Sect. 9. Of the miseries incident to a mans person, and first in re∣spect of his body.
• * 1.969

  §. Sect. 10. Of the manifold miseries of man in respect of his soule.
• * 1.970

  Iob 8. 9.
• * 1.971

  Ier. 10. 14.
• * 1.972

  § Sect. 11. Of the miseries of man, through the contrarie•••• and sight of his owne passions.
• * 1.973

  §. Sect. 12 Of the miseries of mans life in respect of his friends.
• * 1.974

  Cui••••s potest ac∣cidere quod ••ui∣quam potest.
• * 1.975

  §. Sect. 1. Of mans mise∣ries which he is subiect vnto in his mothers wombe.
• * 1.976

  Psalme 51. 5. Iob 14. 4. and 25. 4.
• * 1.977

  Rom. 5. 12.
• * 1.978

  Parentes nostri fecetunt dam∣natum, ante∣quam na••um. Bernard.
• * 1.979

  §. Sect. 2. Of mans mise∣ries in his birth.
• * 1.980

  Ier. 20. 17. 18.
• * 1.981

  § Sect. 3. Of the miseries of infancie, childhood, and ••outh.
• * 1.982

  §. Sect. 4. Of the miseries incident vnto man in his per∣fect age.
• * 1.983

  §. Sect. 5. Of the miseries incident to old age. Cum sibi homi∣nes optant se∣nectutem, quid aliud optant, ni∣si longam infir∣mitatem? Au∣gust. de Cate∣chiz. rudibus. cap. 16.
• * 1.984

  §. Sect. 1. Of the miseries incident vnto single life and wedlocke.
• * 1.985

  §. Sect. 2. Of miseries in∣cident to diuers estates, pub∣licke and pri∣uate.
• * 1.986

  Eccl. 9. 16. 17.
• * 1.987

  §. Sect. 3. Of some speciall worldly mise∣ries peculiar to true chri∣stians.
• * 1.988

  1. Cor. 15. 19.
• * 1.989

  Ioh. 15. 19.
• * 1.990

  Ioh. 16. 33.
• * 1.991

  §. Sect. 1. Of the euils which worldly thing•• bring with them, and first▪ honors and riches.
• * 1.992

  Hosea 8. 7.
• * 1.993

  Hester. 5. 9. 11.
• * 1.994

  Quid mali optes auaro, ni▪ vt vi∣nat diu?
• * 1.995

  Apoc••l. 3. 17.
• * 1.996

  §. Sect. 2. Of the miseries which accompa∣nie pleasures.
• * 1.997

  Prou. 14. 13.
• * 1.998

  Nulla sors long•• est, dolor ac vo∣luptas inui∣cem cedunt; breuior volup∣tas. Senec. in Thyeste.
• * 1.999

  2. Sam. 2. 14▪ 26
• * 1.1000

  Gen. 45. 14. and 47. 29.
• * 1.1001

  §. Sect. 3. That worldly things are not gotten without great labour.
• * 1.1002

  ••ignūtur labo∣re, nutriuntur curis, & sepeli∣untur dolor••.
• * 1.1003

  Eccles. 1. 8. and 3. 9. 10.
• * 1.1004

  Hab. ••. 1▪ 3.
• * 1.1005

  §. Sect. 4. That worldly men take their chiefe paines for superflu∣ities.
• * 1.1006

  2. Pet. 1. 3.
• * 1.1007

  Clemens. A∣lex. paedagog. lib. 2. cap. 12.
• * 1.1008

  §. Sect. 5. Of the miseries incident to the getting, of ho∣nours, riches, and pleasures. Laboris semen, honoris seges.
• * 1.1009

  Plausus & ac∣clamationis se∣cundae fauor, magna solicitu∣dine & partus est, & expian∣dus. Senec. epist. 59.
• * 1.1010

  Psal. 39. 6.
• * 1.1011

  Hieron. lib. 2. aduer••. Iouin. tom. 2.
• * 1.1012

  §. Sect. 6. That mens paines in get∣ting worldly things is com∣monly accom∣panied with ••inne.
• * 1.1013

  Mat. 16. 26.
• * 1.1014

  Esay 5. 18.
• * 1.1015

  §. 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.
• * 1.1016

  Act. 19. 25.
• * 1.1017

  Prou. 2••. 21.
• * 1.1018

  Pro. 1. 11. 13. 19.
• * 1.1019

  Ierem. 5. 27. 28.
• * 1.1020

  Michah 3. ••. 3. and 6. 10. 11. 12.
• * 1.1021

  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.
• * 1.1022

  Gregor. Mo∣ral. lib. 31. cap. 8.
• * 1.1023

  1. Tim▪ 6. 10. Bion. Sophista apud Stobaeum.
• * 1.1024

  Diues est ini∣quus, aut iniqui haeres. Hieron. in Ier. 6.
• * 1.1025

  1. Tim. 6. 9. 10.
• * 1.1026

  Prou. 28. 20. 22.
• * 1.1027

  Ecclesiasticus 31. 5. Wisd. 15. 12.
• * 1.1028

  Menander in Colat. apud Stobaeum.
• * 1.1029

  Vt accedat a••∣ru•• perit fides, vt f••ris ves••ia∣ris, i••tus exspo∣liaris. August. serm. 8. tom. 10.
• * 1.1030

  Auarus ante∣quam lucretur, seipsum perdit, & antequam a∣liquid capiat, capitur. August.
• * 1.1031

  Damnum appel∣landum cum mala sama lu∣••rum. Mat. 27. 3.
• * 1.1032

  Pro. 21. 6.
• * 1.1033

  Ier. 17. 11.
• * 1.1034

  2. Cor. 8. 9.
• * 1.1035

  §. Sect. 8. That worldly pleasures are seldome procu∣red without sin. Delitiae sunt ia∣nua peccati. Ambros. in Ti∣moth. 1. cap. 5.
• * 1.1036

  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.
• * 1.1037

  §. 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.
• * 1.1038

  Pro. 15. 6.
• * 1.1039

  Esa. 57. 20.
• * 1.1040

  §. Sect. 10. The cares and feares which accompanie ho¦nours in their possession. Magnus est la∣bor, magnae cu∣stodia samae.
• * 1.1041

  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.
• * 1.1042

  Mat. 27. 28. 29.
• * 1.1043

  O ambitio a••∣bientium crux, quomodo omni∣bus torquens, omnibus places? Bernard. lib. 3. de Considerat.
• * 1.1044

  cap. 1. §. Sect. 11. Of the miseries which accompa∣nie riches when they are in pos∣session.
• * 1.1045

  Origen. in Rom. 5. lib. 4.
• * 1.1046

  Eccles. 5. 10.
• * 1.1047

  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.
• * 1.1048

  A••arus diuitias quas optauerat metuit, & voto laborat suo. Se∣nec. Consol. ad Polyb. cap. 23. Iob▪ 15. 21.
• * 1.1049

  Basil. orat. 14. de diuitijs & paupertate.
• * 1.1050

  Multi def••sso auro incubant, aurum eorum sub terra, & cor eorum sub terra. Ambros. de Iacob. cap. 5. tom. 4. Cyprina. de mortalitate Serm.
• * 1.1051

  August. S••rm. 26. in Act. 3. tom. 10.
• * 1.1052

  §. 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.
• * 1.1053

  Aurea rumpunt tecta quietem vigiles{que} ••rahi•• purpura noct••s
• * 1.1054

  O si patean•• pe∣ctora ditum quantos intus sublimuis agit fortuna metus Senec. in Herc. Oet••o.
• * 1.1055

  Idiota inter Orthodoxogr▪ lib. 1. cap. 32.
• * 1.1056

  Hab. 2. 6.
• * 1.1057

  Esa. 5••. ••. 5.
• * 1.1058

  §. Sect. 13. How we may in the possession of riches be freed from the former miseries.
• * 1.1059

  1. Pet. 5. 7.
• * 1.1060

  Iob 20. 22.
• * 1.1061

  Luk. 16. 9.
• * 1.1062

  Chrysost. in Matth. 13. Homil. 48.
• * 1.1063

  Iames 5. 1. 2. 3. Matth. 25. 30.
• * 1.1064

  §. Sect. 14. That riches are most surely pre∣serued when they are giuen to the poore.
• * 1.1065

  Eccles. 11. 1. 2. Prou. 19. 17. Matth. 19. 21. 1. Tim. 6. 19.
• * 1.1066

  Matth. 6. 19. 20.
• * 1.1067

  Luke 12. 33.
• * 1.1068

  1. Tim. 6. 17. 18.
• * 1.1069

  2. Cor. 9. 6.
• * 1.1070

  Non est multum quod facis, cum facis quod mul∣ti.
• * 1.1071

  1. Cor 16. 2.
• * 1.1072

  2. Cor. 9.
• * 1.1073

  Mat. 25. 41. 3••.
• * 1.1074

  §. Sect. 15. A•• exhortation to almes deeds.
• * 1.1075

  Act. 20. 35.
• * 1.1076

  Psal. 112. 9. 2. Cor. 9. 9.
• * 1.1077

  Mat. 19. 29.
• * 1.1078

  Eccles. 29. 11.
• * 1.1079

  §. Sect. 16. Of the miseries which accompa∣nie worldly pleasures in their fruition.
• * 1.1080

  Pro. 23. 35.
• * 1.1081

  §. Sect. 17. The miseries which acco••∣p••nie worl••••y things when they are lost.
• * 1.1082

  Gen. 31.
• * 1.1083

  Stultus quod perdidit, ta••∣tum amat.
• * 1.1084

  2. Cor. 7. 10.
• * 1.1085

  §. Sect. 18. Of the miseries which are inci∣dent to men for the losse of ho∣nors, riches and pleasures.
• * 1.1086

  ••••ster 5. 9. 11.
• * 1.1087

  Matth. 19. 22.
• * 1.1088

  Bion apud Se∣necam, de tran∣quil. animi. lib. cap. 8.
• * 1.1089

  Hermocrates apud Stobeu•• de iniust. ••er. 10▪
• * 1.1090

  §. Sect. 19. The conclusion p••swading all to seeke after God▪ spirituall graces, and hea∣uenly ioyes.
• * 1.1091

  §. Sect. 1. That worldlings often saile in their desires, and lose all their labour.
• * 1.1092

  Wisd. 9. 14.
• * 1.1093

  Luk. 15. 16.
• * 1.1094

  Pro. 21. 17.
• * 1.1095

  Pro. 11. 28.
• * 1.1096

  Hag. 1. 6. 9.
• * 1.1097

  Luk. 15. 17. 18.
• * 1.1098

  §. Sect. 2. That the world and the prince thereof abuse their fauourites with false pro∣mises.
• * 1.1099

  O munde im∣munde, tu mul∣ta promittis & pauca roddis; imo sic fallax es, & defectuo∣sus, vt quos hic tu diuitijs ex∣tollis, in fine nudos d••mittas▪ &c. Idiota in Orthodoxogr. de contem. conflic. ca••. & animae. cap. 1.
• * 1.1100

  Psal. 31. 6.
• * 1.1101

  §. Sect. 3. That though men be often deceiued, yet they more trust Satan and the world, then God himselfe.
• * 1.1102

  Benè sperando, & malè haben∣do, transit vita.
• * 1.1103

  Hominum ma∣ior pars expe∣ctando m••ritur.
• * 1.1104

  How men de∣lude themselues with false hopes.
• * 1.1105

  §. Sect. 4. That worldlings do often by their too earnest la∣bouring lose the fruit of their la∣bours.
• * 1.1106

  Voluntas nimia▪ effectum necat.
• * 1.1107

  Ʋehementius tentata segniu•• succedunt. Eccles. 9. 11.
• * 1.1108

  Certa amitti∣mus, dum in∣cerla petimus.
• * 1.1109

  Psalm. 24. 1.
• * 1.1110

  Psalme 127.
• * 1.1111

  §. Sect. 5. Of the vncer∣tainty of obtai∣ning worldly honours.
• * 1.1112

  Praesentia ini∣mica famae.
• * 1.1113

  §. Sect. 6. That too ear∣nest seeking ho∣nours maketh men to lose them.
• * 1.1114

  Esa. 2. 11. 12
• * 1.1115

  Mat. 23. 12.
• * 1.1116

  1. Pet. 5. 5.
• * 1.1117

  Luk. 1. 52.
• * 1.1118

  Pro. 29. 23.
• * 1.1119

  §. Sect. 7. The right way to seeke and find true honor.
• * 1.1120

  Pro. 25. 27.
• * 1.1121

  Ioh. 8. 54.
• * 1.1122

  1. Sam. 2. 7. 8.
• * 1.1123

  1. Chron. 29. 11. 12.
• * 1.1124

  Psal. 75. 6. 7.
• * 1.1125

  Ezra 1. 2.
• * 1.1126

  Numb. 24. 11.
• * 1.1127

  1. Sam. 2. 30.
• * 1.1128

  Gloria vmbra virtutis est, eti∣am inuitos co∣mitatur. Sence: epist. 79.
• * 1.1129

  1. Peter 5. 6.
• a 1.1130

  Psal. 149. 4.
• b 1.1131

  Iames 4. 10.
• c 1.1132

  Philip. ••. 8. 9.
• d 1.1133

  Prou. 15. 33.
• e 1.1134

  2. Sam. 6. 22.
• f 1.1135

  Matth. 18. 3. Nihil magis ad∣mirantur mor∣tales quam cum qui gloriam aspernatur; nec quempiam ma∣iori laude et ad∣miratione prose∣quuntur, quam qui laudari pro se nihilo duxe∣rint. Chrysost. de inanis glor∣cupid. Serm. 6. Tom. 2.
• * 1.1136

  §. Sect. 8. The great vn∣certaintie of ob∣taining worldly riches.
• * 1.1137

  1. Tim. 6. 9.
• * 1.1138

  Prou. 11. 24. 25.
• * 1.1139

  Prou. 28. 22.
• * 1.1140

  §. Sect. 9. Of the vncer∣taintie of obtai∣ning worldly pleasures.
• * 1.1141

  §. Sect. 10. That we may be assured to ob∣taine spirituall graces and hea∣uenly ioyes, if we truely seeke them.
• * 1.1142

  1. Cor. 15. 58.
• a 1.1143

  Luk. 1. 53. Esa. 55. 1. 2.
• b 1.1144

  Mat. 7. 7.
• c 1.1145

  Ioh. 16. 23.
• * 1.1146

  That there are heauenly ioyes prepared for Gods seruants.
• * 1.1147

  1. Cor. 15. 19.
• * 1.1148

  Dan. 12. 2.
• * 1.1149

  Mat. 25. ••6. Ioh. 10. 18.
• * 1.1150

  2. Cor. 5. 1.
• * 1.1151

  Heb. 13. 14.
• * 1.1152

  1. Ioh. 2. 25.
• * 1.1153

  §. Sect. 11. The certainty of obtaining e∣ternall ioyes by those that seeke them proued. Dan. 12. 2.
• * 1.1154

  Ioh. 10. 28.
• * 1.1155

  Mat. 19. 29.
• * 1.1156

  1. Tim. 4. 8.
• * 1.1157

  2. Cor. 1. 18. 20.
• * 1.1158

  Apoc. 1. 5. Mal. 3. 6.
• * 1.1159

  Ioh. 3. 26. Ioh. 5. 24.
• * 1.1160

  1. Ioh. 3. 14.
• * 1.1161

  2. Tim. 4. 8.
• * 1.1162

  Eph. 1. 13. 14.
• * 1.1163

  Ioh. 17. 3.
• * 1.1164

  Rom. 5. 1. 3.
• * 1.1165

  Rom. 14. 17.
• * 1.1166

  Gal. 2. 20.
• * 1.1167

  Rom. 8. 30.
• * 1.1168

  Iusta verò vita cum volumus adest, quia eam ipsam, plenè vel∣le iustitia est, &c. August. epist. 45. ad Ar∣mentarium. Tom. 2.
• * 1.1169

  Matth. 11. 30. Psalme 119. 14. 32. 130.
• * 1.1170

  §. Sect. 1. That the world is corruptible, and shall end.
• * 1.1171

  2. Pet. 3. 11.
• * 1.1172

  1. Iohn 2. 17.
• * 1.1173

  2. Pet. 3. 7. 10.
• * 1.1174

  1. Tim. 4. 1. 2. 3. 1. Iohn 2. 18.
• * 1.1175

  §. Sect. 2 That we should not set our harts on the world, because it is cor∣ruptible and neere an end.
• * 1.1176

  Iohn 14. 2. 3.
• * 1.1177

  August. de Tri∣〈…〉〈…〉. li. 13. cap. 7.
• * 1.1178

  2. Cor. 5. 1.
• * 1.1179

  Quantum illi laudandi atque praedicandi, qui dignati non sunt, etiam cum mundo floren∣te florere; tan∣tum increpandi & accusandi sunt, quos peri∣r••e cum pereunte delectat. Aug. ad Armenta∣rium. epist. 45.
• * 1.1180

  §. Sect. 3. That all worldly things are mo∣mentanie and corruptible.
• * 1.1181

  Nazianz. de pauperum amore.
• * 1.1182

  Wisd. 5. 8. 9. 10. 11. 12.
• * 1.1183

  Chrysost. in Hebraeos 6. Homil. 9.
• * 1.1184

  Quaelibet ela∣tio tanto citius rumpitur, quan∣to amplius in∣flatu••. Gregor. epist. lib. 6. cap. 194.
• * 1.1185

  §. Sect. 4. That we cannot securely inioy worldly things, and without feare of losing them.
• * 1.1186

  Pro. 12. 27.
• * 1.1187

  Hoc vnum scie, omnia morta∣lium opera mor∣talitate damna∣ta sunt, inter ••er: tu••a viui∣mus. Senec. epist. 91.
• * 1.1188

  Pro. 27. 1.
• * 1.1189

  Bernard. in Cantic. Serm. 80.
• * 1.1190

  Nulla re frui∣tur anima cum libertate, nisi qua fruitur cum secur tate: nemo autem s••curus est in ijs bonis quae potest inui∣tus amittere. August. de lib. arbit. lib. 2. cap. 14.
• * 1.1191

  §. Sect. 5. That the cor∣ruptibility of worldly things should weane our hearts from their fond loue. Potes aurum perdere & no∣lens, &c. bo∣num verò quo verè bonus es, nec inuitus ac∣cipis nec inui∣tus amittis. August. tom. 10. Serm. 12.
• * 1.1192

  Iob 8. 13. 14. 15.
• * 1.1193

  Wisd. 5. 14.
• * 1.1194

  Esay 59. 5.
• * 1.1195

  Apocal. 12. ••. Cureaquae ad vsum diuturna esse non possunt, ad supplicium diuturna d••∣posces? Ambr. in Luc. 4. tom. 5
• * 1.1196

  Aeternus promi∣sit aeternus. Si credidero, ex mortali fiam aeternu••, &c. Au∣gust. Tom. 10. Serm. ••9. in Luc. 13.
• * 1.1197

  Galath. 6. 8.
• * 1.1198

  §. Sect. 6. That worldly ho∣nors are mo∣mentanie and vncertaine.
• * 1.1199

  Gloria vana di∣citur quia eua∣nida est, & ni∣hil habet stabile ne{que} firmum. &c. Chrysost. in Gen. 6. hom. 22.
• * 1.1200

  August. Tom. 10. Serm. 109.
• * 1.1201

  Gregor. Moral. lib. 16. cap. 5.
• * 1.1202

  Honor munda∣nus claudo pede pedetentim ac∣cedit; sed ocyus simu••{que} auolat. Ambros. in Psalm. 48.
• * 1.1203

  Grauius Adam in Paradiso ce∣cidit, quam si cecidisset in ter∣ra. De altissimis cadere praecipi∣tium est, in pla∣nis lapsus dici∣tur. Ambros. in Psalm. 36. Tom. 4.
• * 1.1204

  Iob 20. 6. 7. 8.
• * 1.1205

  Prou. 16. 5. 18.
• * 1.1206

  Prou. 15. 25.
• * 1.1207

  Gloria seculi non descendit cum peccatore; sed gloria vir∣tutis ascend••t cum innocente, &c. Ambros. in Psal. 48.
• * 1.1208

  §. Sect. 7. That worldly riches are mo∣mentan••, and transitorie.
• * 1.1209

  Diuitiae habent finem suum, aut finem tuum.
• * 1.1210

  1. Tim. 6. 17. Pro. 13. 11.
• * 1.1211

  August. Serm. 35. tom. 10.
• * 1.1212

  Pro. 27. 24.
• * 1.1213

  Pro 23. 5.
• * 1.1214

  Ma••. 6. 19.
• * 1.1215

  1. Pet. 1. 7. 18.
• * 1.1216

  Eccles. 5. 13.
• * 1.1217

  Hag. 1. 9.
• * 1.1218

  Pro. 10. 2. 3.
• * 1.1219

  Apoc. 18. 16. 17.
• * 1.1220

  Chrysost. de poeniten. Ho∣mil. 7: tom. 5.
• * 1.1221

  §. Sect. 18. That riches are daily in danger of losing; and that the greater losse brings the greater griefe▪
• * 1.1222

  Cum diuitiae sint caducae, poena perpetua est. Ambros. in Luc. 4.
• * 1.1223

  Iam. 5. 1. 2.
• * 1.1224

  Rom. 2. 5.
• * 1.1225

  Prou. 8. 18. 21.
• * 1.1226

  §. Sect. 9. The best way to preserue riches from losing.
• * 1.1227

  Matth. 6. 19. 20
• * 1.1228

  Luke 16. 9. and 12. 33.
• * 1.1229

  Psalm. 112. 3. 9. 2. Cor. 9. 9.
• * 1.1230

  Luke 16. 21. 24.
• * 1.1231

  Diuitiae secula∣res si desunt non per mala opera quaerantur in mundo; si au∣tem adsunt, per bona opera ser∣uentur in coelo. August. ad Bo∣nifac. epist. 205. Tom. 2. Auarus non est verus amator thesauri sui, ma∣lè tenendo per∣dit, multùm di∣ligendo amittit. August. Serm. 245. Tom. 10.
• * 1.1232

  §. Sect. 10. That worldly pleasures are short and mo∣mentany.
• * 1.1233

  Ecclesiasticus 11. 27.
• * 1.1234

  Iob 20. 4. 5.
• * 1.1235

  Eccles. 7. 8.
• * 1.1236

  Gregor. Nys∣sen. in Eccles. Hom. 5.
• * 1.1237

  Iohn 16. 22.
• * 1.1238

  Psalme 16. 11.
• * 1.1239

  Psalme 92. 6. 7.
• * 1.1240

  §. Sect. 1. That all things in heauen and earth are subiect to change and alteration.
• * 1.1241

  §. Sect. 2 That we com∣municate with all creatures in their mutabili∣ty; besides the changes vnto which our owne estates are sub∣iect.
• * 1.1242

  Senec. epist. 59
• * 1.1243

  Ecclesiasticu•• 11. 28.
• * 1.1244

  Omnia munda∣na fluxa sunt, & velut in calcu∣lorum ludo ati∣as ad alios i••∣ctantur. Greg. Nazianz. de pauperum a∣more.
• * 1.1245

  Psal. 30. 6.
• * 1.1246

  Gen. 4. 1.
• * 1.1247

  Plutarch. Con∣sol. ad Apol.
• * 1.1248

  Mundani tantò magi•• in profun∣dum mergūtur▪ quanto magis videntur esse foelices: fallax enim foelicitas ipsa est maior in foelicitas. Au∣gust. in Psalm. 129.
• * 1.1249

  1. Sam. 2. 3. 4. 5.
• * 1.1250

  §. Sect. 3. Of the mutabili∣tie and vncon∣stancie of ho∣nors and prefer∣ments.
• * 1.1251

  Plin. lib. 2. cap. 99.
• * 1.1252

  Act. 14. 11. 14. 19.
• * 1.1253

  Act. 28. 4.
• * 1.1254

  Matth. 21. 8. 9. with cap. 27. 22.
• * 1.1255

  Bernard. in Ra∣mis Palmarum Serm. 2.
• * 1.1256

  Matth. 21. 5.
• * 1.1257

  Quoniam subli∣miora grauius corruunt, gaudet princeps super∣biae, cos quos po∣tuerit sua im∣pulsione proster∣nere, adcelsiora creuisse. Am∣bros. in Psal. 48. §. Sect. 4. The causes why honors are so variable and vnconstant.
• * 1.1258

  Iud. 1. 7.
• * 1.1259

  Hester 3. 1. with chap. 7. 8. 10.
• * 1.1260

  Lament. 1. 8.
• * 1.1261

  1. Sam. 2. 7. 8.
• * 1.1262

  Psalme 73 18.
• * 1.1263

  Eccles. 10. 7.
• * 1.1264

  Ecclesiasticus 11. 6.
• * 1.1265

  Prou. 16. 18. and 18. 12. and 11. 2.
• * 1.1266

  Pro. 4. 8. 9.
• * 1.1267

  Pro. 10. 7.
• * 1.1268

  1. Pet. 5. 10.
• * 1.1269

  §. Sect. 5. Of the mutabi∣lity and vncon∣stancie of riches.
• * 1.1270

  I••b 20. 28.
• * 1.1271

  Origen. in Mat. 6. 16. Ho∣mil. 4.
• * 1.1272

  Chrysost. ad pop. Antioch. Homil. 2. tom. 4
• * 1.1273

  Quid tam in∣certum ••••am res volubili••? nec immeritò ipsa pecunta ru∣tunda sig••atur, quia non stat. August. in. Psal. 83.
• * 1.1274

  Chrysost. ad pop. Antioch. Homil. 2. tom. 4.
• * 1.1275

  §. Sect. 6. That worldly pleasures are vnconstant, and subiect to change.
• * 1.1276

  Mutabilitas est quaedam mor∣talitas: dum enim aliquid de praeterito in fu∣turum mouetur, quasi praeterito moritur. Aug. de cognit. verae vitae, cap. 31. tom. 9.
• * 1.1277

  Mal. 3. 6.
• * 1.1278

  Iam. 1. 17.
• * 1.1279

  §. Sect. 1. That notwith∣standing mans life is short and fraile, yet worldly men dreame of im∣mortalitie.
• * 1.1280

  §. Sect. 2. The breuitie of mans life pro∣ued by plaine testimonies of Scripture.
• * 1.1281

  Iob 14. 1.
• * 1.1282

  Genes. 47. ••.
• * 1.1283

  Psalme 90. 10.
• * 1.1284

  2. Peter 3. 8. Psalme 90. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1. Iohn 2. 18.
• * 1.1285

  §. Sect. 3. The breuitie of mans life illu∣strated by simi∣litudes.
• a 1.1286

  Genes. 47. 9. 1. Chron. 29. 15
• b 1.1287

  Iob 7. 1.
• c 1.1288

  verse 7.
• d 1.1289

  Iob 14. 2. Psal. 103. 15. 16.
• e 1.1290

  Psalme 90. 5. Esay 40. 6.
• * 1.1291

  Plutarch. Con∣sol. ad Apollon.
• f 1.1292

  Iob 8. 9.
• g 1.1293

  Iames 4. 14.
• * 1.1294

  Iob 20. 8.
• h 1.1295

  Iob 9. 25. 26.
• i 1.1296

  and 7. 9.
• k 1.1297

  Psal. 102. 4.
• l 1.1298

  Iob 7. 6.
• m 1.1299

  Psalme 39. ••.
• n 1.1300

  1. Chro. 29. 15. Psalme 154. 4. Iob 14. 2.
• o 1.1301

  Psalme 90. 9.
• p 1.1302

  Psal. 144. 4.
• q 1.1303

  Iob 7. 3.
• r 1.1304

  Psalme 39. 5.
• s 1.1305

  Psalme 62. 9.
• * 1.1306

  Pindarus apud Plutarch. Psalme 90. 4.
• * 1.1307

  §. Sect. 4. That mans short life is most fraile and vn∣certaine; be∣ing on euery side assailed by death.
• * 1.1308

  §. Sect. 5. Of the innume∣rable dangers vnto which mans life is daily subiect.
• * 1.1309

  Quisquis sua•• contempsit vi∣tam tuae domi∣nus est. Senec.
• * 1.1310

  2. Cor. 5. 1.
• * 1.1311

  August. Serm. 1. tom. 5.
• * 1.1312

  Homer. apud Plutarch. ad Apollon. Ecclesiasticus 14. 18.
• * 1.1313

  Gregor. Na∣zianz. in lau∣dem Caesa••ij.
• * 1.1314

  §. Sect. 6. That euery man more cleerely seeth other mens morta∣lity then his owne.
• * 1.1315

  §. Sect. 7. That from our birth to our death, our liues are in a conti∣nuall consump∣tion. Nemo ad id serò venit, vnde nunquam cum semel venit po∣tuit reuerti. Se∣nec. in Here. furen.
• * 1.1316

  Greg. Moral. lib. 8. cap. 7.
• * 1.1317

  Wisd. 5. 13.
• * 1.1318

  Hoc ipsum no∣strum vi••ere quotidiè a vita transire est. Greg. Moral. lib. 11. cap. 26.
• * 1.1319

  Seneca.
• * 1.1320

  Sensim, sine sensu, senescit aetas.
• * 1.1321

  Basil. Orat. 24. d•• Mort.
• * 1.1322

  §. Sect. 8. The breuitie of mans life shew∣ed by a speciall consideration of the parts therof.
• * 1.1323

  Quod tam diu vixerat, quid profuisset ei, si Adam hodiè mortuus esset? Q••id diu est, v∣bi fini••est? August. serm. 42. Tom. 10.
• * 1.1324

  Gen. 2. 17. and 3. 19.
• * 1.1325

  Quia peccator homo illic stare noluit vbi con∣ditus fuit, hic verò vbi eccidit diu esse prohibe∣tur, &c. Greg. Moral. lib. 12. cap. 4.
• * 1.1326

  §. Sect. 9. That by reason of the shortnes of our liues, all things are mo∣mentany and vncertaine vn∣to vs.
• * 1.1327

  Iob 1. 21.
• * 1.1328

  1. Tim. 6. 7.
• * 1.1329

  Eccles. 5. 14.
• * 1.1330

  Wisd. 7. 6.
• * 1.1331

  Psal. 37. 35. 36.
• * 1.1332

  Luk. 6. 25.
• * 1.1333

  August. tom. 10. Serm. 181.
• * 1.1334

  Chrysost. in Luc. 16. de La∣zaro Con∣cio. 2.
• * 1.1335

  §. Sect. 10. That the things we possesse are not our owne but the worlds heire-loomes.
• * 1.1336

  Habac. 2. 6.
• * 1.1337

  §. Sect. 11. The shortnesse of their liues who are aduan∣ced vnto ho∣nours.
• * 1.1338

  Iob 4. 21.
• * 1.1339

  Psal. 4. 12. 13.
• * 1.1340

  Psal. 82. 6. 7. and 146. 2. 3.
• * 1.1341

  Ecclesiasticus 10. 11.
• * 1.1342

  Iob 14. 21.
• * 1.1343

  §. Sect. 12 That the rich mans life is short and vn∣certaine. Luk. 12. 19. 21▪
• * 1.1344

  Psal. 49. 11. 12. Ier. 17. 11.
• * 1.1345

  Iam. 1. 10. 11.
• * 1.1346

  Baruch 3. 16▪ 17. 19.
• * 1.1347

  Psal. 49. 6. 7. 8.
• * 1.1348

  Longa nostra desideria incre∣pat via breuis. Incassum multa portantur cum iuxta est quò pergitur. Greg. lib. 40. homil. hom. 32.
• * 1.1349

  Euripides a∣pud Stobaeum.
• * 1.1350

  Iob. 27. 8.
• * 1.1351

  Psal. 49. 16. 17.
• * 1.1352

  Bernard. ad Sophiam vir∣ginem.
• * 1.1353

  Chrysost. in 1. Cor. 15. ho∣mil. 38. tom. 4.
• * 1.1354

  §. Sect. 13. That the hope of worldlings is vaine and vn∣certaine, who thinke to leaue all to their beire and children.
• * 1.1355

  Psal. 39. 6.
• * 1.1356

  Iob. 27. 14. 15. 16. & 20. 10.
• * 1.1357

  Chrysost. ad pop Antioch. homil. 2. tom. 4.
• * 1.1358

  Ambros. in Psal. 38. enar∣rat. tom. 4.
• * 1.1359

  Fletus baeredis sub persona risus est.
• * 1.1360

  Eccles 2. 17. 18. 19.
• * 1.1361

  Plutarch de cupidit. diui∣tiarum.
• * 1.1362

  Habac. 2. 9. 10.
• * 1.1363

  §. Sect. 14. That the liues of voluptuous men are short and full of frailtie.
• * 1.1364

  Iob 21. 12. 13.
• * 1.1365

  Luke 6. 25.
• * 1.1366

  2. Pet. 2. 13.
• * 1.1367

  Heb. 11. 25.
• * 1.1368

  §. Sect. 15. A perswasion to the contempt of the world, and loue of heauen, grounded vpon the considerati∣on of our liues short and mo∣mentany conti∣nuance. Quicqu••d est eui dominus inscri∣beris apud te tuum non est. Nihil firmum insi: mo; nihil fragil•• aeternum & inuictum est: tam necesse est perire quam per∣dere. Senec. E∣pist. 98.
• * 1.1369

  Coloss. 3. 1. 2.
• * 1.1370

  Eccles. 3. 14.
• * 1.1371

  Vmbra est vita haec: festina ad solem iustitiae, vt te d••fendat ab vmbrae hu∣ius frigore; & calorem tibi profundat aesti∣uum. Ambros. in Psalm. 118. Serm. 5.
• * 1.1372

  §. Sect. 1. That worldly things are hurt∣full to those who immoderately loue them.
• * 1.1373

  Esay 59. 4. 5.
• * 1.1374

  §. Sect. 2. That worldly honours bring muh hurt to those who dote vpon them.
• * 1.1375

  Basil. Constit. monast. cap. 11.
• * 1.1376

  Vana gloria le∣uiter volat, le∣uiter penetrat, sed▪ non le••e in∣fligit vulnus: Citò interficit. Bernard. in Psal. qui habi∣tat. Serm. 6.
• * 1.1377

  §. Sect. 3. That riches hurt those who immoderately desire them, by drawing them into all sinne.
• * 1.1378

  Psal. 119. 36.
• * 1.1379

  1. Tim. 6. 10. Multum est non corrumpi diui∣tiarum contu∣bernio. Sene. epist. 20.
• * 1.1380

  Plutarch.
• * 1.1381

  Eccles. 5. 12.
• * 1.1382

  Ecclesiasticu•• 31. 6.
• * 1.1383

  Chrysost. in Ioan. homil. 23.
• * 1.1384

  Chrysost. in 1. Cor. homil. 35.
• * 1.1385

  Basil. orat. 14. de diuitijs & paupertate.
• * 1.1386

  §. Sect. 4. That voluptuous pleasures hurt th••se who affect them, by being occasions of sin, and in them∣selues sinfull.
• * 1.1387

  Amos 8. 10.
• * 1.1388

  Prou. 14. 1••.
• * 1.1389

  In voluptatis regno virtus non potest con∣sistere. Cicer. de Se∣nect.
• * 1.1390

  Ambros. lib. de Helia. & ieiu••▪ cap. 19.
• * 1.1391

  Ambros. in Psal. Dauid. praefat. Oculos delectat, aures demulcet, sed mentem in∣quinat. Am∣bros. de Cain. & Abel. lib. cap. 5. Apocal. 9. 7. 8.
• * 1.1392

  Delectatio occi∣dit, & praeterijt; vulnerauit, & transiuit; mise∣rum fecit, & abijt; in foelicem reddidit, & re∣liquit. August. serm. 7. tom. 10. Sper••e volupta∣tes; nocet emp∣ta dolore volup∣tas. Horat. lib. 1. epist. epist. 12.
• * 1.1393

  Hieronym. ad Laetam, tom. 1.
• * 1.1394

  August. ad Paulinum. E∣pist. 34. Tom. 2.
• * 1.1395

  §. Sect. 5. That worldly things with∣draw our hearts from God.
• * 1.1396

  Matth. 6. 21.
• * 1.1397

  Iames 4. 8. Hosea 10. 2. Psalme 12. 2.
• * 1.1398

  Cui dulcescit Christus, ama∣rescit mundus.
• * 1.1399

  Inter spinas a∣morum secula∣r••um, supernae charitatis mes∣sis germinare. non potest. Gre∣gor. Moral. lib. 18. cap. 8.
• * 1.1400

  Matth. 6. ••4.
• * 1.1401

  1. Ioh. 2. 15.
• * 1.1402

  Iam. 4. 4.
• * 1.1403

  Gregor. i••. 7. Psal. poeniten. Psal. 2.
• * 1.1404

  Pro. 23. 26.
• * 1.1405

  Bernard. de A∣scensione Do∣mini. Serm. 6.
• * 1.1406

  §. Sect. 6. That honours, riches and plea∣sures withdraw our affections from God. Gal. 1. 10.
• * 1.1407

  Mat. 6. 21. 24.
• * 1.1408

  Heb. 13. 5.
• * 1.1409

  Pulchrior est iste sol quam pecunia tua; & tamen iste sol non est Deus tuu••. Et si pul∣chrior est lux ista quam pe∣cunia, quantum est pulchrior qui ••ecit han•• lu∣cem? August. de disciplina christ. lib. cap. 1.
• * 1.1410

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non possu•••• esse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 S••••. 2. Tim. 3. 4.
• * 1.1411

  Phil. 3. 19.
• * 1.1412

  Clemens A∣lexand. paedag, lib. 2. cap. 1.
• * 1.1413

  §. Sect. 7. Preseruatiues against the for∣mer sinne.
• * 1.1414

  Augustin. in 1. Ioh. Tract. 2.
• * 1.1415

  Si cuncta mun∣di relinquere n•• potestis, sic tene∣te quae huius mundi sunt, vt tamen pe•• e•• non ten ••amini in mundo. Gregor. Ho∣mil. 36. in Luc. 14. 16.
• * 1.1416

  Phil. 3. 20.
• * 1.1417

  1. Cor. 7. 29. 30.
• * 1.1418

  §. Sect. 8. That worldly things immode∣rately loued, are the causes of idolatrie.
• * 1.1419

  Iames 4. 4.
• * 1.1420

  Hos. 10. 1. 2.
• * 1.1421

  Acts 19. 25.
• * 1.1422

  Psalm. 30. 6.
• * 1.1423

  Iob 8. 14. Chap. 11. 20.
• * 1.1424

  §. Sect. 9. That ambitious, couetous, and voluptuous men are idolaters.
• * 1.1425

  Psalm. 10. 4.
• * 1.1426

  1. Tim. 6. 5.
• * 1.1427

  Psalm. 10. 3.
• a 1.1428

  Ephes. 5. 5.
• b 1.1429

  Col. 3. 3.
• * 1.1430

  Non pulegij odo∣re Criton aua∣rus▪ sed numis∣mate dichalco seipsum reficit, cum stomachus angitur. Lucilius apud Stobaeum.
• * 1.1431

  Psalm. 49. 6.
• * 1.1432

  Prou. 18. 11.
• * 1.1433

  Psalm. 62. 10.
• * 1.1434

  1. Tim. 6. 17.
• * 1.1435

  Iob 31. 24.
• * 1.1436

  Ecclesiasticus 31. 8. 9.
• * 1.1437

  Prou. 11. 28.
• * 1.1438

  Ier. 48. 7.
• * 1.1439

  Psalm. 52. 6. 7.
• * 1.1440

  §. Sect. 1. That worldly abundance wor∣keth forgetful∣nesse of God.
• * 1.1441

  Luke 15.
• * 1.1442

  Hosea 13▪ 6.
• * 1.1443

  Deut. 6. 10. 11. & 8. 10. 11.
• * 1.1444

  Dan. 3. 15.
• * 1.1445

  Prou. 30. 8.
• * 1.1446

  §. Sect. 2. That worldly things aboun∣ding, make men vnthankfull to∣wards God.
• * 1.1447

  Non patitur auidita•• quem∣quam esse gra∣tum. Nunquam enim improbae spei qu••d datur satis est. Senec. Benefic. lib. 2. cap. 27.
• * 1.1448

  2. Chron. 11. 4. & 12. 1. 6.
• * 1.1449

  2. Chron. 33. 12▪ 13.
• * 1.1450

  Hab. 1. 16.
• * 1.1451

  Bernard. ser. 84.
• * 1.1452

  §. Sect. 3. That worldly a∣bundance is the cause of pride a∣gainst God.
• * 1.1453

  Psalme 17. 10.
• * 1.1454

  Psalme 73. 6. 9.
• * 1.1455

  Dan. 4. 27.
• * 1.1456

  2. Chron. 26. 16
• * 1.1457

  Psal. 131. 1. 2.
• * 1.1458

  2. Sam. 24.
• * 1.1459

  §. Sect. 4. That honors, riches and plea∣sures puffe men vp with pride.
• * 1.1460

  Plutarch. de fort. Alexandr. lib. posteri.
• * 1.1461

  Deut. 8. 12. 13. 14.
• * 1.1462

  1. Tim. 6. 17.
• * 1.1463

  Ecclesiasticus 40. 26. Prou. 28. 11.
• * 1.1464

  August. Serm. 712. Tom. 10.
• * 1.1465

  Glemens A∣lexandr. Poe∣dag. lib. 2. cap. 3
• * 1.1466

  Ezech. 28. 2. 5.
• * 1.1467

  Ille diues in ec∣clesia, qui pau∣peri non sibi di∣ues est, &c. Non enim census di∣uitem sed ani∣mus facit. Am∣bros. epist. lib. 10. epist. 82.
• * 1.1468

  §. Sect. 5. That worldly things causing pride▪ are also the causes of de∣struction. Prou. 6. 17. and 16. 5.
• * 1.1469

  Luke. 1. 51. 52.
• * 1.1470

  Chap. 18. 14.
• * 1.1471

  Psal. 119. 21.
• * 1.1472

  Dan. 4. 27. 28. 30.
• * 1.1473

  Mal. 4. 1.
• * 1.1474

  §. Sect. 6. That worldly things bring with them con∣tempt of God.
• * 1.1475

  Luk. 16. 13.
• * 1.1476

  Deut. 32. ••5.
• * 1.1477

  Esa. 1. 2. 3.
• * 1.1478

  §. Sect. 7. That worldly things bring contempt of spi∣rituall grace and heauenly glory.
• * 1.1479

  Tantò longius a coelesti con∣templatione re∣pellimur, quan∣tò terren••rum actuum solici∣tudme praegra nam••r. Greg. 1. Reg. cap. 10.
• * 1.1480

  Qui terrenis in∣biat coelestia contēnit. Aug.
• * 1.1481

  Luk. 14. 18. 19.
• * 1.1482

  Mat. 22. 5.
• * 1.1483

  vers. 6.
• * 1.1484

  Mat. 26. 15.
• * 1.1485

  Psal. 10. 3.
• * 1.1486

  Vbi diuitiae cla∣rae habentur ibi omnia bona vi∣lia sunt, fides, prebitas, pudor, padicitia. Sa∣lust. de repub. ordin. lib. 2.
• * 1.1487

  Chrysost. in Mat. 6. Ho∣mil. ••1.
• * 1.1488

  Luk. 16. 14.
• * 1.1489

  §. Sect. 8. That worldly things immode∣rately loued make men slothfull in the duties of Gods seruice.
• * 1.1490

  Et rarae sumant soelicibus ara.
• * 1.1491

  Luke 10. 41: 42.
• * 1.1492

  Chrysost. hom. ad pop. ••2. tom. 4.
• * 1.1493

  Mat. 10. 9. 10.
• * 1.1494

  Iohn 3. ••.
• * 1.1495

  Iohn 12. ••••.
• * 1.1496

  §. Sect. 9. That honours, riches and plea∣sures, make men▪ slacke and neg∣ligent in Gods▪ seruice.
• * 1.1497

  1. Cor. 1. 21.
• * 1.1498

  Ioh. Epist. 3. verse 9.
• * 1.1499

  Ardua res est opibus non tra∣dere••••res•• & cum Cros••s vi∣••eris, esse N••mam. Martial▪ Epi∣gra••▪ lib. 11. Matth. 13. ••••.
• * 1.1500

  Hosea 7. 7.
• * 1.1501

  §. Sect. 1. That worldly things immode∣rately loued a••e the cause of all kind of in∣iustice.
• * 1.1502

  Facilimè ad res iniust ••s impel∣litur, vt quisque est altissimo a∣nimo & gloriae cupido. Cicer. Offic. lib. 11.
• * 1.1503

  Cui nihil satis est, nibil••urpe est.
• * 1.1504

  Ambros. lib. Offic. cap. 28. Nihil est tam sanctum, quod non violari; ni∣hil tam muni∣tum quod non exp••gnari p••cu∣nia possit. Cicer. 2. Act. in Vetrem.
• * 1.1505

  1. Sam. 8. 3.
• * 1.1506

  Act. 24. 27.
• * 1.1507

  Nullum est offi∣cium tam san∣ctam at{que} solen∣ne, quod non a∣uaritia com∣minuere atque violare soleat. Cicer. Orat. pre Quintio. Ier. 6. 13.
• * 1.1508

  August. de ver∣bo Domini.
• * 1.1509

  Basil. Serm. 1. in Diuit••s aua∣ros.
• * 1.1510

  Matth. 25. 42.
• * 1.1511

  Iames 5. 1. 2. 3. §. Sect. 2. That worldly things thrust men on to the committing of outragious wrongs.
• * 1.1512

  Quod quisque facit patitur; authorem s••••lus repetit, su••que premitur exem▪ plo nocens. Se∣nec. in Her••. futen.
• * 1.1513

  Chrysost. in Mat. 12. Ho∣mil. 21.
• * 1.1514

  Iudg. 9. 2. 5.
• * 1.1515

  2. King. 11. 1.
• * 1.1516

  Pro. 10. 16.
• * 1.1517

  Esa. 32. 6.
• * 1.1518

  Iam. 2. 6.
• * 1.1519

  1. Sam. 2. 13. 14. 16.
• * 1.1520

  Micah 6. 11. 12. Hos. 12. 7.
• * 1.1521

  Mat. 26. 15.
• * 1.1522

  Ezech. 22. 12.
• * 1.1523

  Micah 3. 2. 3.
• * 1.1524

  Ezech. 22. 13.
• * 1.1525

  Ier. 22. 17.
• * 1.1526

  Iam. 5. 5. 6.
• * 1.1527

  2. Sam. 11.
• * 1.1528

  1. King. 21.
• * 1.1529

  §. Sect. 3. That worldly things procure enuy and ma∣lice
• * 1.1530

  Qui vni facit iniuriam om∣nibus minatur.
• * 1.1531

  Chrysost. in Mat. 26. ho∣mil. 81.
• * 1.1532

  §. Sect. 4. That worldly things make men proud and insolent towards their neighbors.
• * 1.1533

  Nihil tam su∣perbum, intra∣ctabile ac mo∣rosum est, quam homo quem foe∣licitatis opinio corruperit. Plutarch. com∣ment. in princ. requir. doctr. tom. 3. Genes. 16. 4.
• * 1.1534

  Psalm. 73. 6.
• * 1.1535

  §. Sect. 5. That honours, riches and plea∣sures make men proud and in∣solent. Innocent. de vilitate condit. humanae.
• * 1.1536

  2. Chron. 10. 10. 11.
• * 1.1537

  Deut. 17. 19. 20
• * 1.1538

  Psalm. 49. 6.
• * 1.1539

  Prou. 18. 23.
• * 1.1540

  1. Tim. 6. 17.
• * 1.1541

  §. Sect. 1. That abun∣dance of world∣ly things effemi∣nate and soften the heart and mind.
• * 1.1542

  Ambros. offic. lib. 1. cap 39.
• * 1.1543

  Chrysost. in Matth 12. homil. 41.
• * 1.1544

  Cyrus apud Iustin. hist. li. 1.
• * 1.1545

  §. Sect. 2 That the fruiti∣on of worldly vanities make men to stand in need of many things.
• * 1.1546

  §. Sect. 3. The former point shewed by the speciall ex∣amples of ho∣nors, riches and pleasures.
• * 1.1547

  An ill••s beatos putas qui serui∣tiorum sequenti∣um stipantur cateruis? sed qui alienos pe∣des requirunt, suis vti nesci∣unt. Ambros. Hexamer. lib. 6. cap. 8.
• * 1.1548

  In foelix, verba ista, iunge, ster∣ne, qu•• cum su∣perbia dicunt diuites, sunt in∣firmitatis, non facultatis. Au∣gust. Serm. in fest. Paschae. Tom. 10.
• * 1.1549

  Senec. epist. 39.
• * 1.1550

  Summa volup∣tas est nullis egere voluptati∣bus. Senec. epist. 12.
• * 1.1551

  Iohn 4. 14.
• * 1.1552

  §. Sect. 4. That worldly things bring men into a greeu••us ser∣uitude.
• * 1.1553

  Rom. 6. 16.
• * 1.1554

  2. Pet 2 19.
• * 1.1555

  §. Sect. 5. That world∣lings are slaues in diuers re∣spects.
• * 1.1556

  Qui multis in∣diget, multo∣rum seruus est, et si ea posside∣re videatur. Chrysost. in Ioh. 17. hom. 16.
• * 1.1557

  Nullus liber est, qui sibi ipsi non imperat. Pythagoras apud Stobae∣um. li. 1. ser. 6.
• * 1.1558

  An non seruus cui dominatur peccatum, & maximè? nisi tu forte indig∣nius iudices hominem tibi quàm vitium dominari. Bernard. Rom. 6. 20. 2. Tim. 2. 26. §. Sect. 6. That worldly things make their owners slaues to them∣selues.
• * 1.1559

  Heu quàm mi∣serum est di∣scere seruire, vbi doctus s••s dominari? Mat. 11. 29. 30.
• * 1.1560

  Wisd. 5. 7. 8.
• * 1.1561

  Mundana quo plura maiora∣que sunt, eò ille minor ac plurium ser∣uus est, qu••m foelicem vulgus appellat. Se∣nec. li. de bea∣ta vita, ca. 14.
• * 1.1562

  §. Sect. 7. That honours immoderately loued, bring men into sla∣uerie and thraldome. Omnibus ser∣uis seruilior est vanae gloriae mancipium, & in omnibus obuijs placere volens: at qui illam concul∣carit omnium summus est. Chrys. in Mat. 2. homil. 9.
• * 1.1563

  Innocent. de vilitate con∣ditionis hu∣manae.
• * 1.1564

  Caesar exerci∣tum, ambitio Caesarem du∣cebat. Senec. Epist. 94.
• * 1.1565

  Chrysost. ad pop. hom. 43. Tom. 4.
• * 1.1566

  Nequc gloriae seruus mi us peccat quàm fornicat••r, imò longè plura & grauiora com∣mittit. Chrys. in Iohn 3. homil. 27.
• * 1.1567

  §. Sect. 8. That riches bring their owners into a miserable bon∣dage.
• * 1.1568

  Diuitiae apud sapientem vi∣rum in serui∣tute sunt, apud stultum in im∣perio. Senec. de vita beata. cap. 28.
• * 1.1569

  Matt. 6. 24.
• * 1.1570

  Pecunia si vti scias, ancilla est, si nescias, domina. Senec. Si pec••niam habueris, ne∣cesse est, aut teipsum, aut pecuniam tu∣am habeas vi∣lem. Senec.
• * 1.1571

  Ambro. lib. de Nabuth. c. 14.
• * 1.1572

  Bernar. super Cant. ser. 21.
• * 1.1573

  Senec. epist. 119.
• * 1.1574

  §. Sect. 9. That the serui∣tude of world∣lings to their riches is most greeuous.
• * 1.1575

  Eccles. 5▪ 11.
• * 1.1576

  Auaritia dura•• domina, non smit seru••s edere ad sa∣turitatem.
• * 1.1577

  Pro. 13. 7.
• * 1.1578

  Luk 14. 11. Eccles. 5. 10.
• * 1.1579

  Stobaeus Ser. 97. Tom. 2.
• * 1.1580

  Auaru•• terre∣na esurit vt mendicus, fi∣delis contem∣nit vt domi∣nus: ille possi∣dendo mendi∣cat, iste con∣temnendo ser∣uat. Bernard. super Canti∣ca. Serm. 21.
• * 1.1581

  Chrys Homil. 68. ad p••p. Tom. 5.
• * 1.1582

  §. Sect. 10.
• * 1.1583

  That voluptu∣ous pleasures make men to become slaues and seruants.
• * 1.1584

  Hieron. epist. ad aegrotum amicum. Tom. 4.
• * 1.1585

  Agesilaus a∣pud Plut. in Lacon. Apo∣thegm. l. 1.
• * 1.1586

  Debilitatem nobis indixere delitiae, & quod di•• nolu∣imus, posse de∣siuimus. Se∣nec. epist. 56.
• * 1.1587

  § Sect. 11. That abun∣dāce of world∣ly things bring enuy and ha∣tred to their owners.
• * 1.1588

  Quò gloria ma∣ior eò propi••r in∣vidia.
• * 1.1589

  Bernard. ad E∣piscop. Aquit. epist. 127.
• * 1.1590

  Luke 22. 24. Matth. 20. 21. 24
• * 1.1591

  Genes. 4.
• * 1.1592

  Gen 37. 4. 11.
• * 1.1593

  Numb. 16. 3. and 12. 2.
• * 1.1594

  1. Sam. 18. 2. 8.
• * 1.1595

  §. Sect. 12. That worldly things are the causes of all em∣nitie and dis∣cord.
• * 1.1596

  Iames 4. 1.
• * 1.1597

  Nihil inde con∣cupiscamus, vn∣de rixa est inter competitores. Senec. epist. 14.
• * 1.1598

  Tu potes vnani∣mes a••mare in prael••a fratres Atq••e ••dus ver∣sar•• dom••s. Oratio Iunonis ad Alecto, apud Vngil. Ae••cid. lib. 7.
• * 1.1599

  Vbi pecuniae sunt, ibi inimi∣citiarum ac mil∣le contentionum est fundamentū ac basi••. Chry∣sost. in Mat. 28. Homil. 91.
• * 1.1600

  Chrysost. in E∣pist. ad Eph. 4. Homil. 9. tom. 4
• * 1.1601

  1. Cor. 6.
• * 1.1602

  §. Sect. 13. That worldly things expose their owners to innumerable dangers.
• * 1.1603

  Pro. 1. 30.
• * 1.1604

  Minus in par∣uis fortuna fu∣rit •• leniusque ferit lentora. D••us. Senec. in Troade.
• * 1.1605

  Periculosè cu∣stoditur quod multis placet. Quicquid no∣bis temporaliter mundus arridet magis est peri∣culum quam ornamentum nostrum. Aug. Serm. 53. tom. 10. In diuitijs qui requiescit ma∣gis superbus ef∣ficitur, quam securus. Aug. de Catechiz. rudib. cap. 16.
• * 1.1606

  §. Sect. 14. That honours are accompani∣ed with many dangers.
• * 1.1607

  In imo qui ia∣cet, non ex alto cadit.
• * 1.1608

  Multis timen∣di attulit cau∣sas timeri posse. Senec. epist. 14.
• * 1.1609

  2. King. 25. 7. 12. Sed nulla aco∣nita bibuntur •• fictilibus: tunc illa time cum pocula su∣mes •• gemmata, & lato Seti∣num ardebit in auro. Iunen. Satyr. 10.
• * 1.1610

  §. Sect. 15. That riches bring with them many dangers. Diuitiae illae quasputatis ple∣nas esse delitia∣rum, pleniores sunt periculorū. August. in Psal. 9. Serm. 1. tom. 10.
• * 1.1611

  Habac. 2. 6. 7.
• * 1.1612

  Optimum mu∣nimentum do∣mus paupertas. Senec.
• * 1.1613

  Nudum latro transmittit. E∣tiam in obsessa via pauperi pax est. Senec e∣pist. 14.
• * 1.1614

  Chrysost. in Luc. 16. de La∣zaro conc. 1. & in Hebraeos cap. 10. ho∣mil. 19.
• * 1.1615

  §. Sect. 16. That voluptu∣ous pleasures are the causes of danger.
• * 1.1616

  Nihil habeamus quod cum mag∣no ••molumen to insidiantis eri∣pi possit, &c. Se∣nec. epist. 14.
• * 1.1617

  1. Cor. 7. 31.
• * 1.1618

  §. Sect. 1. That worldly things choake the seed of Gods word.
• * 1.1619

  Matth. 22.
• * 1.1620

  Luke 10. 41. 42.
• * 1.1621

  Ierem. 22. 21.
• * 1.1622

  Ezech. 33. 31.
• * 1.1623

  Luke 16. 14.
• * 1.1624

  §. Sect. 2. That abundance of worldly things impoue∣rish vs in Gods spiritual graces.
• * 1.1625

  Chrysost. in Gen. 1. Hom. 5.
• * 1.1626

  Luke 8. 14.
• * 1.1627

  1. Tim. 6. 10. 11.
• * 1.1628

  Vbi lucrum, ibi & damnum. Lucrum in area, damnum in conscientia. Tu∣lit vestē, & per∣dit fidem. Ac∣quirit pecuniā, & per dit iusti∣tiam. August. Quid prodest plena bonis ar∣ca, inanis con∣scientia? &c. Augustin. de verb. Dom. Serm. 12. Cato Maior.
• * 1.1629

  Ci••. 2. de finib.
• * 1.1630

  Iohn 5. 44.
• * 1.1631

  1. Tim. 6. 10. Ambrol. Tom. 3. Serm. 2.
• * 1.1632

  1. Iohn 2. 15.
• * 1.1633

  Iames 4 4.
• * 1.1634

  §. Sect. 3. That earthly abundance doth infatuate the vnderstanding. Quem fortuna nimium fouet, stultum facit. Pe••pauci sunt quibus contin∣git simul, & foelices esse, & sapere. Aduersae nudāt, secundae celant. Senec. Epist. 94
• * 1.1635

  Psalm. 10. 5.
• * 1.1636

  2. Cor. 4. 4.
• * 1.1637

  Naziaoz. de bominis vi∣litate.
• * 1.1638

  Mark. 8. 36.
• * 1.1639

  §. Sect. 4. That honours, riches and plea∣sures make men blind in finding the way to heauen.
• * 1.1640

  1. Tim. ••. 9.
• * 1.1641

  Iames 3. 15.
• * 1.1642

  Hos. 12. 1.
• * 1.1643

  Habac. 2. 5.
• * 1.1644

  Psal. 49. ••0.
• * 1.1645

  Prou. 26. 12.
• * 1.1646

  Greg. Moral. lib. 24. cap. 13.
• * 1.1647

  Chrysost. ho∣mil. ad pop. 43. tom. 4.
• * 1.1648

  Qui bibit inde furit; procul hinc discedite queis est •• Cura bonae mentis: qui bibit inde furit. Ouid. 4. Fastorum. Pinguis venter non gignit te∣nuem sensum. Bernard. de or∣din. vitae. Hieron. lib. 2. aduers. louin.
• * 1.1649

  Cicer. de Se∣nectute.
• * 1.1650

  Eccles. 2. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1651

  Prou. 7. 7. 22. 23
• * 1.1652

  §. Sect. 5. That worldly abundance makes men so ignorant that ther cannot know thēselues.
• * 1.1653

  §. Sect. 6. That worldly a∣bundāce makes men ignorant of their friends.
• * 1.1654

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Foelicium omnes sunt affi∣nes. Menander apud Stob.
• * 1.1655

  Prou. 17. 17.
• * 1.1656

  M. Greenham.
• * 1.1657

  Iob 6. 15. 16. 17.
• * 1.1658

  Menander in Adelphis apud Stobaeum.
• * 1.1659

  Nec prosperitas amicum indi∣cat; nec aduer∣sitas inimi cum celat. Gregor. Moral. lib. 7. Ecclesiasticus 12. 8.
• * 1.1660

  Iob 19. 14. Psal. 38. 11. and 69. 8. and 41. 9. Lament. 1. 2. §. Sect. 7. That honors, ri∣ches and plea∣sures make men vnable to di∣scerne friends from flatterers.
• * 1.1661

  Prou. 19. 6. Pauci reges •••• regna colunt: plures fulgor connocat aulae. Senec in Here. Oetea. 2. King. 10. 7.
• * 1.1662

  Prou. 19. 4.
• * 1.1663

  Ambros. de Officijs. lib. 3. cap. 13.
• * 1.1664

  §. Sect. 8. That earthly a∣bundance cau∣seth security.
• * 1.1665

  Psal. 10. 6.
• * 1.1666

  Esa. 28. 15.
• * 1.1667

  Esa. 56. 12.
• * 1.1668

  Amos 6. 3. 4. 5.
• * 1.1669

  Esa. 47. 8.
• * 1.1670

  Luk. 17. 16. 28.
• * 1.1671

  Luk. 21. 34.
• * 1.1672

  Psal 30. 6.
• * 1.1673

  Ecclesiasticus 11. 24. 25.
• * 1.1674

  August. enar∣rat. in Psal. 67. tom. 8.
• * 1.1675

  Eccles. 9. 1••.
• * 1.1676

  §. Sect. 9. That worldly abundance▪ bringeth impe∣nitencie and hardnesse of heart.
• * 1.1677

  Nimis temen∣dum ne sequan∣tur prospera cum desideran∣tur iniusta, quia difficilius ma∣lum corrigitur, quod prof••ctio∣nis etiam pros∣peritate fulci∣tur. Gregor. moral. lib. 34. cap. 2. Psal. 5••. 21.
• * 1.1678

  Ier. 44. 17.
• * 1.1679

  Act. 25.
• * 1.1680

  Micah 6. 7.
• * 1.1681

  Eccles. 8. 11.
• * 1.1682

  Esa. 22. 12. 13.
• * 1.1683

  Luk. 16. 14.
• * 1.1684

  §. Sect. 10. That the immo∣derate loue of worldly things, takes away all true loue from our selues.
• * 1.1685

  Nullo pacto si∣mul stare pos∣sunt & a••genti & a••imae amor. Chrysost. in Rom. 8. Ser. 13.
• * 1.1686

  §. Sect. 11. That earthly abundance ag∣grauates their sinnes that haue it.
• * 1.1687

  Quo maior qui peccat, & qu•• minor causa peccand••, eo ma∣ius peccatum.
• * 1.1688

  J•• maxima for∣tuna minima est licentia. Selust. in con∣iur. Catil.
• * 1.1689

  Plutarch. lib. in princ. requir. doctr.
• * 1.1690

  Omne animi vitium ••antò conspectius in s•• crimen babet quanto ma••or qui peccat habetur. Iuuenal. Satyr. 8.
• * 1.1691

  §. Sect. 12. That worldly things expose men to many tentations. Adomne opus bonum amor ducit & timor dei; adomne peccatum amor ducit & timor mundi. Sent. excerp. ex August.
• * 1.1692

  1. King. 2. 20.
• * 1.1693

  Matth. 4. 3. 6. 9.
• * 1.1694

  Basil. in tract. de rebus secu∣lar.
• * 1.1695

  Luke 15. 13. 30. 1. Sam. 25. 36.
• * 1.1696

  Luke 16. 19.
• * 1.1697

  §. Sect. 13. That honours expose men to tentations.
• * 1.1698

  Genes. 3. 5.
• * 1.1699

  Num. 22. 17. 18
• * 1.1700

  §. Sect. 14. That riches make way for the tentations of the diuell. 1. Tim. 6. 9. 10.
• * 1.1701

  Deut. 7. 25. Ambros. lib. de bono mortis, cap. 5. tom. 4.
• * 1.1702

  Basil. epist. ad Chilonem.
• * 1.1703

  Eccles. 31. 8. 10.
• * 1.1704

  Auarus ante∣quam lucretur, lucro obijcitur; antequam capia∣tur captus est.
• * 1.1705

  §. Sect. 15. That pleasures immoderately loued become tentations and snares.
• * 1.1706

  Gen. 14. 10. 11.
• * 1.1707

  Prou. 7. 16. 17.
• * 1.1708

  Iob 18. ••.
• * 1.1709

  Psalme 11. 6.
• * 1.1710

  Pro••. 1. 17.
• * 1.1711

  Philip. 3. 20. Coloss. 3. 1.
• * 1.1712

  Psalme 124. 7. Non capit la∣queus nisi ante te esca coeperit: dum praedam pe∣tis laqueo ipse te nectis. Ambros. in Psal. 118. Serm. 14.
• * 1.1713

  §. Sect. 16. That worldly things immode∣rately loued ex∣pose men to Gods wrath and heauie iugde∣ments.
• * 1.1714

  Esay 28. 17. 18.
• * 1.1715

  Philip. 3. 19.
• * 1.1716

  O saeculum ne∣quam, quod soles tuos fic soles beare, ••••icos vt dei facias ini∣micos. Bernard. epist. 107.
• * 1.1717

  1. Sam. 12. 25.
• * 1.1718

  Iob 20. 15. 16.
• * 1.1719

  Esay 5. 8.
• * 1.1720

  Habac. 2. 9. 10.
• * 1.1721

  Zach. 9. 3. 4.
• * 1.1722

  Ʋxor Lot re∣spexit, & vbi respexit, ibi re∣mansit. In salem conuersa est, vt prudentes con∣diret exemplo. August. Serm. 29. tom. 10.
• * 1.1723

  Eccles. 11. 9.
• * 1.1724

  §. Sect. 1. That worldly things immo∣derately loued hinder vs from attaining the ioyes of Gods kingdome.
• * 1.1725

  Psal. 24. 3. 4.
• * 1.1726

  1. Cor. 1. 26. 27.
• * 1.1727

  Gal. 6. 8.
• * 1.1728

  Mark. 9. 2.
• * 1.1729

  Bernard. de inter. domo cap. 45.
• * 1.1730

  §. Sect. 2. The reasons why wee cannot greatly loue both earthly and heauenly things.
• * 1.1731

  Bernard. de ascensione Domini. Serm. 6.
• * 1.1732

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1. Cor. 7. 31.
• * 1.1733

  Luk. 13. 24.
• * 1.1734

  Mat. 11. 12.
• * 1.1735

  Nilus in as∣cetico.
• * 1.1736

  §. Sect. 3. That the Lord will not giue the heauenly ioyes to those who more e∣steeme earthly trifles.
• * 1.1737

  Luke 17. 32.
• * 1.1738

  Luke 9. 62.
• * 1.1739

  & 14. 26.
• * 1.1740

  §. Sect. 4. That earthly honours hinder those, who set their hearts on them for attai∣ning heauenly glorie.
• * 1.1741

  Matth. 7. 13. 14.
• * 1.1742

  Matth. 11. 29.
• * 1.1743

  Matth. 19. 14.
• * 1.1744

  Infoelix pro••∣sus ambitio. quae ambire magna non nouit, qu••rens de m••dico cres∣cere & de ma∣ximo minui. Bernard. in Matth. 19. de. clam.
• * 1.1745

  Matth. 21. 31.
• * 1.1746

  Quisquis cupit diuinitatis te∣••ere vestigia hu∣militatis ima sectetur. Ambros. serm. 19. tom. 3.
• * 1.1747

  §. Sect. 5. That earthly riches hinder men from attai∣ning euerlasting treasures. Matth. 19. 23. 24 Mark. 10. 23. 24
• * 1.1748

  Ephes. 5. 5.
• * 1.1749

  1. Cor. 1. 26.
• * 1.1750

  Iames 2. 5.
• * 1.1751

  Chrysost. hom. ad pop. hom. 28. tom. 4.
• * 1.1752

  Matth. 22. 3.
• * 1.1753

  Eccles. 11. 1.
• * 1.1754

  Senec. Epist. 87
• * 1.1755

  Chrysost. hom. 7. de poeruten.
• * 1.1756

  Luke 6. 24.
• * 1.1757

  Luk. 16. 9.
• * 1.1758

  Matth. 19. 29.
• * 1.1759

  Bernard Serm. in Prou. 3. 13.
• * 1.1760

  §. Sect. 6. That earthly de∣lights hinder vs from attaining eternall trea∣sures.
• * 1.1761

  Hebr. 12. 1.
• * 1.1762

  1. Cor. 9. 25.
• * 1.1763

  Matth. 18. 8. 9.
• * 1.1764

  §. Sect. 7. That the more we abound with worldly things, the greater shall be our recko∣ning at the day of iudgement.
• * 1.1765

  Matth. 25. 21.
• * 1.1766

  Qui plurima ha∣bet pauper est. Quare•• quia de∣bet. Quantum inquis? Omnia: nisi forte iudi∣ces interesse, v∣trum aliquid ab homine, an à de•• mutuum sump∣serit. Senec. epist. 87.
• * 1.1767

  §. Sect. 8. That honours, riches, and plea∣sures doe but increase our bils of accounts.
• * 1.1768

  §. Sect. 9. That worldly things immode∣rately loued, ••n∣crease their con∣demnation who thus abuse thē.
• * 1.1769

  Wisd. 5. 6. 7. 8.
• * 1.1770

  Gregor. Mo∣••al. lib. 6. cap. 4.
• * 1.1771

  Luke 6. 24.
• * 1.1772

  Iames 5. 1. 2. 3.
• * 1.1773

  1. Tim. 6. 10.
• * 1.1774

  Ecclesiasticus 29. 10.
• * 1.1775

  Luke 6. 25.
• * 1.1776

  2. Pet. 2. 13.
• * 1.1777

  Qu••t fuerint ••blectamenta mala, tot erunt tormenta dira in poena: nam indè punimur vndè ma'è dele∣ctamur: tranfit voluptas & pec∣catum remanet. Bernard. medi∣tat. cap. 13. Luk. 16. 19. 25.
• * 1.1778

  Apocal. 18. 7.
• * 1.1779

  §. Sect. 10. The conclusion disswading from the loue of the world; vpon the former conside∣ration.
• * 1.1780

  Marke 8. 36.